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I   LIBRARY 

UNIVEttlTY  Of 
CALIPOtNIA 


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THE 


BOOK     OF     JOB 


AND    THE 


PROPHETS. 


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j55wM.Li|J^ 


THE  I  THE  ABBEY 


OF 


BOOK    OF    JOB, 


PROPHETS. 


TRANSLATED   FROM  THE  VULGATE,  AND  DILIGENTLY  COMPARED   WITH  THE 
ORIGINAL  TEXT,  BEING  A  REVISED  EDITION  OF  THE  DOUAY  VERSION, 


WITH  NOTES,  CRITICAL  AND  EXPLANATORY, 


FRANCIS  PATRICK  KENRICK, 

ARCHBISHOP    OF    BALTIMORE. 


Prophecy  came  not  at  any  time  by  the  will  of  man,  but  holy  men  of  God 
spake,  inspired  by  the  Holy  Ghost."— 2  Peter  1  :  21. 


BALTIMOKE: 

KELLY,   HEDIAN   &   PIET. 

1859. 


69- 


61*?'^t 


^OAN  STAOC 


Entered,  according  to  Act  of  Congress,  in  the  year  1859, 

BY   FRANCIS   PATRICK  KENRICK, 

la  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  District  of  Maryland. 


BSI4I3 


,351  , 


GENERAL    INTKODUCTION, 


The  Book  of  Job  is  now  presented  to  the  public,  together  with 
the  Writings  of  the  Prophets,  through  a  desire  to  offer  a  larger 
instalment  of  the  ancient  Scriptures.  The  revision  of  the  Douay 
version  is  continued  with  a  view  to  remove  the  slight  blemishes  that 
originated  in  an  overscrupulous  adherence  to  the  letter  of  the  Vul- 
gate, which  has  not  characterized  in  the  same  degree  the  Catholic 
translators  of  other  nations,  although  equally  deferential  to  its 
authority.  My  chief  object,  however,  from  the  commencement,  has 
been  to  present  in  a  clear  point  of  view  the  relation  of  the  Vulgate 
itself  to  the  text,  and  thus  to  furnish  a  vindication  of  its  integrity. 
I  have,  therefore,  continued  to  note,  occasionally,  at  the  foot  of  the 
page,  the  Hebrew  manuscripts  and  ancient  versions  which  support 
its  readings,  and  have  pointed  to  the  source  of  apparent  discrepan- 
cies, often  originating  in  mere  difference  of  punctuation,  or  in  a 
transposition  of  letters.  This  gives  the  work  a  literary  appearance 
calculated  to  detract  from  its  general  usefulness,  but  is  otherwise  so 
important,  that  I  have  thought  it  necessary. 

Not  only  have  I  expressed  in  English  some  Hebrew  terms  which 
the  Latin  translator  had  retained,  but  I  have  ventured  on  rendering 
his  Latin  in  close  conformity  with  the  Hebrew,  when  I  found  that  he 
had  uniformly  used  a  certain  word  for  a  Hebrew  term,  although 
classical  authority  might  not  be  found  for  such  usage.  Some  terms 
have  a  definite  meaning  with  ecclesiastical  writers,  very  different 
from  their  classical  acceptation ;  and  the  local  usage  of  some  coun- 
tries, where  Latin  was  spoke^;!,  such  as  Africa,  where  some  think  the 

895 


VI  GENERAL    INTRODUCTION. 

ancient  Vulgate  was  written,  greatly  modified  its  original  significa- 
tion. 

It  is  a  curious  fact,  that  the  names  of  several  of  the  Prophets,  and 
other  Scriptural  personages,  are  difierently  spelled  in  the  Protestant 
Bible,  according  as  they  occur  in  the  Old  or  New  Testament.  Elias 
is  the  same  as  Elijah ;  Esaias  and  Isaiah  represent  the  same  indivi- 
dual. The  Douay  translators,  following  the  Vulgate,  spell  the  names 
alike  everywhere,  without  regard  to  the  Hebrew  or  Greek  original 
in  which  they  occur.  Lingard  and  some  other  moderns  prefer  the 
soft  Hebrew  to  the  hissing  Greek  termination.  I  have  followed  their 
example,  and  extended  it  to  proper  names  of  similar  sound.  The 
propriety  of  the  change  I  submit  for  consideration. 

The  closeness  with  which  I  press  upon  the  footsteps  of  Rosen- 
mliller,  and  of  other  learned  critics  and  interpreters  not  of  the 
Catholic  communion,  should  not  startle  the  devout  reader,  who  natu- 
rally expects  the  guidance  of  the  Fathers  of  the  Church  in  the  expo- 
sition of  the  Sacred  Scriptures.  Divine  Providence  has  drawn  this 
advantage  from  the  boldness  with  which  some  moderns  have  examined 
them,  that  their  historical  truth  has  been  established,  their  sublimity 
admired,  and  the  excellence  of  their  moral  standard  acknowledged 
by  men  not  influenced  by  reverential  feelings.  Many  have  rendered 
distinct  homage  to  their  Divine  inspiration.  In  the  domain  of  philo- 
logy much  has  been  accomplished  which  religion  may  receive  as  a 
tribute  to  her  heaven-born  greatness.  I  have  not,  however,  failed  to 
enrich  my  notes  with  the  treasures  of  the  Fathers.  I  keep  in  view 
the  literal  force  of  the  text,  without  excluding  the  higher  meaning, 
which  may  belong  to  certain  passages,  or  of  which  they  may  be  sus- 
ceptible. The  work  is  submitted  most  respectfully  to  the  examina- 
tion of  my  venerable  colleagues,  and  most  unreservedly  to  the 
supreme  judgment  of  the  chief  Bishop,  to  whom  it  belongs  to  guard 
the  Divine  Scriptures  from  all  corruption,  that  the  streams  of  truth 
may  continue  to  flow  pure  and  imtainted. 

BaltimorKi  Whitsuntide,  1859. 


ABBREVIATIONS. 


Al.    Commentary  on  Isaiah,  Psalms,  by  Joseph  Addison  Alexander,  Professor  at 

Princeton.    New  York,  1853,  1856. 
Ar.     Arabic  version. 
Chald.     Chaldaic  Targum. 

D.    Holie  Bible,  translated  by  the  English  College  at  Douay,  1609. 
Ed.     Editions  of  Hebrew  Bible. 

Eichhorn.     Johann  Gottfried,  Einleitung  in  das  alte  Testament.     Gottingen,  1823. 
Ges.     Wilhelm  Gesenius,  Der  Prophet  Isaias.     Leipzig,  1821. 
Good.  John  Mason,  Translation  and  Commentary  on  Job.    London,  1812. 
H.     Hebrew  text,  or  term. 
Jahn.     Johann,  Professor  auf  der  Universitat  zu  "Wien,  Einleitung  in   die  gott- 

lichen  Biicher.     Wien,  1802. 
K.     Kennicott  Vet.  Test.  Hebr.  cum  variis  lectionibus.     Oxoniaj,  1776.    MSS.  K. 
L.     Isaac  Leeser,  Translation  of  Bible.     Philadelphia,  1853. 
Michaelis  Joannes  David.    Gottingae,  1770. 
P.    Protestant  version  by  authority  of  King  James.    P.  V,  marks  its  agreement 

with  the  Vulgate.     H.  P.  with  Hebrew  text. 
R.    Giambernardo  De  Rossi,  Professore  nella  R.  Univ.  di  Parma,  1773.    MSS.  R. 

mark  Hebrew  manuscripts  found  in  his  collection. 
R.    Rosenmiiller  Ernest  Frederic,  Scholia  in  Vetus  Testamentum.    Lipsiae,  1821. 
R.  V.  marks  his  approval  of  the  Vulgate  rendering. 
Sept.    Septuagint  Vat.  marks  edition  by  Cardinal  Mai,  representing  a  manuscript 

of  the  fifth  century. 
Syr.     Syriac  version. 
Passages  quoted  without  references  are  understood  to  be  in  locum. 


INDEX. 


PAOE 

GENEBAL  INTRODUCTION,     .....  V 

INTRODUCTION  TO  THE  BOOK  OF  JOB,    ...  XV 

BOOK  OP  JOB,    .       .       .       .       .       .17 

GENERAL  INTRODUCTION  TO  THE  PROPHETS,     .       ,  107 

INTRODUCTION  TO  ISAIAH,    .....  115 

PROPHECY  OF  ISAIAH,       .       .       .       .  117 

INTRODUCTION  TO  JEREMIAH,  .....  279 

PROPHECY  OF  JEREMIAH,    ....  281 

LAMENTATIONS  OF  JEREMIAH,   ....  429 

INTRODUCTION  TO  BARUCH,      ....  447 

PROPHECY  OF  BARUCH,  .       .       .       .       .  449 

INTRODUCTION  TO  EZEKIEL,      ....  469 

PROPHECY  OF  EZEKIEL,  .....  470 

INTRODUCTION  TO  DANIEL,      ....  593 

PROPHECY  OF  DANIEL,   .....  597 

INTRODUCTION  TO  THE  MINOR  PROPHETS,       .       .  651 

PROPHECY  OF  OSEE,  .       ,       .       .       .       .  653 

INTRODUCTION  TO  OSEE,     .       .       .       .  653 

PROPHECY  OF  JOEL,  .       .       .     "  .       .       .  681 

INTRODUCTION  TO  JOEL,     ....  681 


INDEX. 

PAGE 

.  '   .     .     .691 

INTRODUCTION  TO  AMOS,    ....  691 

PROPHECY  OP  ABDIAH,       .....  711 

INTRODUCTION  TO  ABDIAH,  ....  711 

PROPHECY  OF  JONAH,        .  ■    '  .    '   .^      .       .  713 

INTRODUCTION  TO  JONAH,   ....  713 

PROPHECY  OP  MICHEAS,      .....  723 

INTRODUCTION  TO  MICHEAS,  .       .       .       .  723 

PROPHECY  OP  NAHUM,       .       .   -     .       .       .  739 

INTRODUCTION  TO  NAHUM,   ....  739 

PROPHECY  OF  HABACUC,      .       .       .       .       .  745 

INTRODUCTION  TO  HABACUC,  .       .       .       .  745 

PROPHECY  OF  SOPHONIAH,    .       .       .       .       .  753 

INTRODUCTION  TO  SOPHONIAH,      .       .       .  753 

PROPHECY  OF  AQGEUS,       .       .       .       .       .  761 

INTRODUCTION  TO  AGGEUS,  ....  761 
PROPHECY  OP  ZACHARIAH,    .       .       .       .       .765 

INTRODUCTION  TO  ZACHARIAH,      .       .       .  765 

PROPHECY  OP  MALACHI,     .....  791 

INTRODUCTION  TO  MALACHI,        ...  791 


J  0  B. 


INTRODUCTION. 


The  book  of  Job  is  confessedly  a  work  of  very  great  antiquity,  and 
a  most  elegant  specimen  of  Hebrew  poetry.  Its  unity  of  design, 
grandeur  of  description,  and  well-sustained  variety  of  characters, 
entitle  it  to  be  regarded  as  an  epic  of  great  literary  merit.  The  simple 
fact  that  Job,  from  a  most  prosperous  condition,  was  reduced  to  ex- 
treme misery,  attributed  by  his  friends  to  secret  delinquencies,  forms 
the  basis  of  this  poem,  which  is  directed  to  develop  and  vindicate  the 
Divine  counsels  in  permitting  the  sufferings  of  the  just.  Notwith- 
standing the  bold  assertion  of  Luther,  followed  by  many  others,  that 
the  work  is  in  the  nature  of  a  parable,  or  fiction,  with  a  view  to  con- 
vey instruction,  we  cannot  doubt  that  Job  was  a  real  individual,  who 
met  with  extraordinary  reverses,  and  received  reproaches  and  cen- 
sures from  his  professed  friends ;  but  we  are  not  bound  to  believe 
that  the  discussion  took  place  in  the  precise  terms  in  which  it  is  re- 
corded. Yet  Jahn,  who  regards  the  whole  work  as  a  beautiful  fiction, 
is  so  struck  with  the  consistency  of  the  characters  represented,  and 
their  views,  that  he  does  not  hesitate  to  avow  that  the  writer  must 
have  witnessed  a  dispute  such  as  he  describes.  The  mention  of  Job, 
with  Noe  and  Daniel,  by  the  prophet  Ezekiel,  proves  him  to  be  no 
fictitious  personage.  This  is  still  more  evident  from  the  reference 
made  by  the  apostle  James  to  his  triumphant  patience. 

Without  detracting  from  the  historical  truth  of  the  work,  or  its 
Divine  inspiration,  it  may  be  supposed  that  the  facts  are  here  pre- 
sented, and  the  reasonings  recorded,  with  such  ornaments  of  language 
and  figures  as  the  writer  deemed  suitable.  Even  historians  enjoy  a 
certain  latitude  in  describing  facts,  and  in  giving  the  substance  of 
addresses.  The  vehement  expressions,  by  which  the  natal  day  of 
Job  is  represented  as  worthy  of  all  detestation,  may  be  regarded  as 
poetic  indications  of  intense  suffering,  which  rendered  life  almost  in- 
tolerable.  "  They  appear,"  as  St.  Augustine  observes,  "  not  only  harsh. 


XIV  INTRODUCTION. 

but  blasphemous :  yet  they  have  their  proper  meaning,  since  Job,  in 
his  humiliation,  sustained  a  prophetic  character,  being  the  type  of 
the  Innocent  and  Holy  One,  who  suffered  for  the  sins  of  others  :  '  ille 
autem  gestabat  personam  magnam  magnae  prophetiae.'  "^  The  bold- 
ness with  which  he  vindicated  his  innocence  is  best  excused  by  re- 
garding him  as  representing  the  Son  of  God,  who  was  altogether  free 
from  sin.  The  necessity  of  confuting  a  false  principle,  that  temporal 
calamities  are  always  proof  of  moral  delinquency,  affords,  however,  a 
partial  justification  of  his  language.  His  conscience  bore  him  testi- 
mony that  he  had  discharged  with  fidelity  the  duties  of  his  high  sta- 
tion, and  that  he  had  exercised  beneficence  towards  his  fellow  men, 
BO  that  he  knew  no  crime  rendering  him  deserving  of  the  chastise- 
ments that  had  overtaken  him.  He  was  willing  to  be  judged  with 
eqnity,  yet  he  felt  that  he  could  not  sustain  the  examination,  if  His 
Judge  did  not  lay  aside  the  rightful  prerogatives  of  His  supreme 
power.  The  testimony  of  God  Himself,  at  the  close,  proves  how  cor- 
rectly Job  had  reasoned,  although  his  boldness  of  speech  met  with 
some  reproof.  In  referring  the  accusers  of  Job  to  his  intercession 
for  the  pardon  of  their  fault,  God  foreshadowed  the  great  Mediator, 
who  was  to  offer  Himself  a  victim  even  for  His  enemies. 

Not  only  is  the  history  of  Job  foreign  to  that  of  the  ancient  people 
of  God,  but  the  work  is  void  of  all  reference  to  the  facts  of  sacred 
history  subsequent  to  the  times  of  Abraham  and  Lot,  and  of  all  men- 
tion of  the  Mosaic  institutions.  As  all  other  sacred  books  abound 
with  such  references,  it  is  fair,  from  their  absence  from  this  work,  to 
conclude  its  high  antiquity.  The  scene  is  laid  in  the  patriarchal  age, 
before  the  delivery  of  the  written  law,  and  the  work  itself  was 
evidently  cod^osed  by  one  imbued  with  the  primitive  traditions  of 
the  human  family,  but  apparently  unacquainted  with  the  legal  ob- 
servances. The  opinion  that  Moses  was  the  author  of  it,  whilst  he 
sojourned  in  Madian,  is  not  destitute  of  probability,  since  his  educa- 
tion in  the  court  of  Pharao  qualified  him  to  treat  of  many  points 
which  are  here  touched,  and  his  familiarity  with  Arabic,  the  dialect 
of  the  country,  accounts  for  those  idioms  mixed  up  with  the  Hebrew, 
which  abound  in  the  work.  Competent  judges,  such  as  Michaelis 
and  Jahn,  discover  nothing  in  the  style  which  might  require  us  to 
ascribe  it  to  any  other  writer  than  the  author  of  the  Pentateuch.  The 
style  of  history  is  necessarily  simple  and  unadorned,  whilst  poetry 
delights  in  ornament  and  elaborate  description :  but  the  canticles  and 

*InPt.l03;  8enii.4,ii.8. 


INTRODUCTION.  XV 

addresses,  scattered  through  the  Pentateuch,  prove  Moses  to  have 
been  by  no  means  deficient  in  poetic  fire,  or  brilliancy  of  imagination. 
He,  who  celebrated  the  overthrow  of  Pharao  and  his  host  in  the  Red 
Sea,  was  capable  of  composing  an  entire  poem,  such  as  this,  sparkling 
with  all  the  gems  of  geniiis. 

Job  appears  to  have  been  a  descendant  from  Esau,  and  to  have 
dwelt  in  Idumea.  He  is  thought  by  some  to  have  been  a  cotemporary 
of  Amram,  the  father  of  Moses,  and  to  have  flourished  about  seventy 
years  before  the  coming  forth  of  the  people  from  Egypt.  He  lived 
under  the  law  of  nature,  and,  as  head  of  the  family,  exercised  the 
functions  of  priest,  offering  sacrifice,  and  interceding  for  his  children, 
and  for  others.  The  primitive  traditions  with  regard  to  the  creation 
of  the  world,  and  the  suspension  of  the  waters  in  the  firmament,  the 
existence  and  the  fall  of  angels,  the  malice  of  their  chief,  and  the  offices 
assigned  the  good  angels  in  regard  to  men,  are  strongly  attested  in 
this  work.  The  example  of  Job  is  particularly  proposed  to  recom- 
mend patience  under  the  severest  visitations  of  Providence ;  but,  in 
order  to  profit  by  it,  we  must  chiefly  fix  our  attention  on  the  fact  of  his 
unqualified  submission,  without  scrutinizing  too  closely  the  vehement 
expressions  of  his  pain.  Although  we  may  repel  unjust  charges,  and 
refute  those  who  take  occasion  from  our  misfortunes  to  suspect  secret 
delinquency,  yet  we  must  acknowledge  that  no  plea  can  avail  against 
the  claims  of  the  Divine  Sovereignty  and  Justice. 


THE  BOOK  OF  JOB. 


CHAPTER   I. 


job's   virtue   and   riches.      SATAN,   BY   PERMISSION   FROM    GOD,   STRIPPETH    HIM   OF 
ALL    HIS   SUBSTANCE.      HIS   PATIENCE. 

1.  There  was  a  man  in  the  land  of  Hus,^  whose  name  was  Job,^ 
and  that  man  was  simple^  and  upright,  and  fearing  God,  and  avoiding 
evil.'* 

2.  And  there  were  born  to  him  seven  sons  and  three  daughters. 

3.  And  his  possession  was  seven  thousand  sheep,  and  three  thou- 
sand camels,  and  five  hundred  yoke  of  oxen,  and  five  hundred  she- 
asses,  and  a  family*  exceeding  great :  and  this  man  was  great  above 
all  the  people  of  the  east.** 

•  4.  And  his  sons  went,  and  made  a  feast  by  houses,^  every  one  in 
his  day.^  And  sending  they  called  their  three  sisters,  to  eat  and 
drink  with  them. 

5.  And  when  the  days  of  their  feasting  were  gone  about,  Job  sent 
to  them,  and  sanctified  them  :^  and  rising  up  early  ofiered  holocausts 


^  Hub,  the  flrst-born  of  Nachor,  Abraham's  brother  (Gen.  22:  21),  is  thought  by  some  to  have  given  his 
name  to  this  land,  which  they  suppose  to  be  in  the  northern  part  of  Arabia,  bordering  on  the  Euphrates 
and  Mesopotamia,  not  far  from  Charan,  where  Nachor  dwelt.  It  is,  however,  more  probable  that  it  was 
a  part  of  Idumea,  and  derived  its  name  from  a  grandson  of  Seir. 

^  The  name  is  explained  as  signifying  an  afflicted  man.  Many  take  him  to  be  the  same  as  Jobab,  the 
fifth  in  descent  from  Abraham  by  Esau  (Gen.  36:  33) ;  but  this  opinion  rests  only  on  the  similitude  of  the 
name. 

'  Perfect. 

*  St.  Gregory  the  Great  observes,  that  *'  good  actions  are  not  acceptable  to  God  when  defiled  by  the 
mixture  of  evil  deeds." 

*  n3"1  m^J?  Many  servants,— or  much  farm-land. 
"  In  all  the  neighboring  countries. 

■"  They  appear  to  have  liept  open  house  for  feasting. 

*  On  his  birth-day,  or  in  his  turn. 

8  The  mode  of  sanctification  probably  was  by  ablution  of  the  body,  and  abstinence  from  carnal  com- 
munication. These  were  held  to  be  preparations  for  holy  rites,  according  to  primeval  tradition,  of  which 
the  traces  are  found  in  various  nations. 

2 


18  THEBOOKOFJOB. 

for  every  one  of  them.^°  For  he  said :  Lest  perhaps  my  sons  have 
sinned,"  and,  have  hlessed"  God  in  their  hearts.  So  did  Job  all 
days.*^ 

6.  Now  on  a  certain  day  when  the  sons  of  God  came  to  stand 
before  the  Lord,^^  Satan^*  also' was  present  among  them. 

7.  And  the  Lord  said  to  him:  Whence  comest  thou?  And  he 
answered  and  said :  I  have  gone  round  about  the  earth,  and  walked 
through  it. 

8.  And  the  Lord  said  to  him :  Hast  thou  considered  my  servant 
Job,  that  there  is  none  like  him  on  the  earth,  a  simple  and  upright 
man,  and  fearing  God,  and  avoiding  evil  ?^^ 

9.  And  Satan  answering,  said :  Doth  Job  fear  God  in  vain  ? 

10.  Hast  not  thou  made  a  fence  for  him,^^  and  his  house,  and  all 
his  substance  round  about,  blessed  the  works  of  his  hands,  and^^  his 
possession  hath  increased'^  on  the  earth  ? 

11.  But  stretch  forth  thy  hand  a  little,  and  touch  all  that  he  hath,^ 
and  see  if  he  bless'*  thee  not  to  thy  face. 

12.  Then  the  Lord  said  to  Satan :  Behold,  all  that  he  hath  is  in 
thy  hand  :  only  put  not  forth  thy  hand  upon  his  person.^  And  Satan 
weift  forth  from  the  presence  of  the  Lord. 

13.  Now  upon  a  certain  day,  when  his  sons  and  daughters  were 
eating,  and  drinking  wine  in  the  house  of  their  eldest  brother,^ 

14.  There  came  a  messenger  to  Job,  and  said :  The  oxen  were 
ploughing,  and  the  asses  feeding  beside  them, 

15.  And  the  Sabeans^  rushed  in,  and  took  all  away,  and  slew  the 
.servants  with  the  sword,  and  I  alone  have  escaped  to  tell  thee. 

**  Tbe  morning  is  •peoially  suited  for  sacrifice  and  prayer.    God  is  the  fount  of  light  and  life. 
"  Holocausts  were  chiefly  directed  to  honor  the  Divine  Majesty.    Job  acted  as  priest  of  his  family  and 
-nation,  in  conformity  with  ancient  tradition. 

"  It  bearn  a  contrary  signification.  3  Kings  21 :  13.  L.  "Renounce."  St  Gregory  M.  says :  "  We  should 
consider  how  strictly  ho  watched  over  their  actions,  since  he  showed  so  great  solicitude  for  the  cleansing 
•of  their  hearts." 

"  yrom  time  to  time,— constantly. 

»•  A  oooncil  of  angels  is  represented,  in  order  to  give  us  an  idea  of  the  ways  of  God.    See  3  Kings 
22 :  19.    It  is  not  to  be  conceived  rigorously,     mri'  is  here  used,  which  proves  the  author  to  be  a 
Uebrew.    It  is  never  found  in  the  discourses,  but  in  one  place,  which  is  believed  to  be  incorrect. 
'*  |t3K^n  ^'atan  means  adversary,— the  accuser.    1  Pet.  5:8;  Apoc.  12  :  10. 

'*   Thin  Is  «aid  to  make  us  sensible,  how  much  God  delights  in  the  sincere  devotedness  of  his  servants. 
"  Protected  him.  '•  So  that.  »  The  term  means  spread  abroad. 

*  Batao  0iig|Mii,  tiMt  If  Job  be  stdpped  of  his  wealth  and  children,  ho  will  murmur  and  blaspheme. 
"  If  ha  renoanea  thee  nat,— If  he  mnrmur  not  against  thy  providence. 

"  This  implies  that  Satan  can  Inflict  no  injury  on  the  servants  of  God,  unless  by  divine  sufferance. 
•*  Qod,  even  whilst  permitting  him,  restrains  him  from  indulging  the  entire  impetuosity  of  assault."  St. 
Orvgnry  M. 

•  Tba  ediMldeoea  la  remarked.  In  order  to  show  how  uncertain  is  worldly  Joy,  and  how  liable  to  most 
dtettMslBc  ebaafa. 

••  These  were  deaeradad  ftt>m  Abraham  by  Cethura.  Gen.  28 :  8,  They  lived  in  Arabia  Deserta,  and  are 
different  from  those  of  the  same  name  who  lived  In  Arabia  Felix. 


JOB    II.  19 

16.  And  while  he  was  yet  speaking,  another  came,  and  said :  The 
fire  of  God^^  fell  from  heaven,  and  striking  the  sheep  and  the  ser- 
vants, hath  consumed  them,  and  I  alone  have  escaped  to  tell  thee. 

17.  And  while  he  also  was  yet  speaking,  there  came  another,  and 
said :  The  Chaldeans  made  three  troops,^^  and  have  fallen  upon  the 
camels,  and  taken  them,  moreover  they  have  slain  the  servants  with 
the  sword,  and  I  alone  have  escaped  to  tell  thee. 

18.  He  was  yet  speaking,  and  behold  another  came  in,  and  said: 
Thy  sons  and  daughters  were  eating,  and  drinking  wine  in  the  house 
of  their  elder  brother, 

19.  A  violent  wind  came  on  a  sudden  from  the  side  of  the  desert, 
and  shook  the  four  corners  of  the  house,  a,nd  it  fell  upon  thy  children, 
and  they  are  dead,  and  I  alone  have  escaped  to  tell  thee.^' 

20.  Then  Job  rose  up  and  rent  his  garments,  and  having  shaven 
his  head,^^  fell  down  upon  the  ground,  and  worshipped. 

21.  And  said :  Naked  came  I  out  of  my  mother's  womb,  and  naked 
shall  I  return  thither  :^  the  Lord  gave,  and  the  Lord  hath  taken 
away :  as  it  hath  pleased  the  Lord,  so  it  is  done  :^°  blessed"  be  the 
name  of  the  Lord. 

22.  In  all  these  things  Job  sinned  not  with  his  lips,  nor  spake  he 
any  foolish  thing  against  God.*^ 


CHAPTER  IL 


HIS   PATIENCE   IS    STILL   INVINCIBLE. 

1.  And  it  came  to  pass  w^hen  on  a  certain  day  the  sons  of  God 
came,  and  stood  before  the  Lord,  and  Satan  came  among  them,  and 
stood  in  His  sight,^ 

='  Lightning. 

"  Bands  of  marauders.    Such  incursions  were  frequent. 

"  This  sudden  accumulation  of  evils  was  calculated  to  overwhelm  Job:  but  his  fortitude  proved  equal 
to  the  severe  trial.    St.  Gregory  M.  praises  him  as  free  from  any  affected  insensibility,  or  rash  rejoicing. 

^  These  were  tokens  of  grief,  according  to  ancient  usage,  which  were  not  confined  to  the  Israelites. 

^  To  the  earth,  from  which  man  was  originally  taken.  Gen.  2  :  7. 

^  This  is  added  by  Sept.  Vat.  "  As  it  hath  pleased  the  Lord,  so  it  is  done." 

^'  Eccl.  5  :  14;  1  Tim.  6:  7.  St.  Augustin  observes  that  Job,  "knowing  that  the  devil  could  have  no 
power  over  him,  unless  permitted  by  Ilim  whose  power  is  supreme,  gave  all  glory  to  God,  and  ascribed 
no  power  to  the  devil.  For  when  the  devil  had  taken  from  him  all  things,  he  said:  The  Lord  gave,  the 
Lord  hath  taken  away ;  he  did  not  say :  The  Lord  gave,  the  devil  hath  taken  away :  because  the  devil 
could  have  taken  nothing  unless  the  Lord  had  permitted  it."  In  Ps.  90 :  2. 

^  At  the  moment  of  greatest  trial,  when  calamities  rushed  upon  him,  he  uttered  nothing,  nor  did  he 
interiorly  repine.  ^  Another  vision  is  presented. 


20  THEBOOKOFJOB. 

2.  That  the  Lord  said  to  Satan :  Whence  comest  thou  ?  and  he 
answered,  ai>d  said :  I  have  gone  round  about  the  earth,  and  walked 
through  it. 

3.  And  the  Lord  said  to  Satan :  Hast  thou  considered  My  servant 
Job,  that  there  is  none  like  him  on  the  earth,  a  man  simple  and  up- 
right, and  fearing  God,  and  avoiding  evil,  and  still  keeping  his  inno- 
cence ?  But  thou  hast  moved  Me  against  him,  that  I  should  afflict^ 
him  without  cause. 

4.  And  Satan  answered,  and  said :  Skin  for  skin,  and  all  that  a 
man  hath  he  will  give  for  his  life.^ 

5.  But  put  forth  thy  hand,  and  touch  his  bone  and  his  flesh,  and 
f.  then  Thou  shalt  see  that  he  will  bless^  Thee  to  Thy  face. 

6.  And  the  Lord  said  to  Satan :  Behold  he  is  in  thy  hand ;  but 
save  his  life.'^ 

7.  So  Satan  went  forth  from  the  presence  of  the  Lord,  and  struck 
Job  with  a  very  grievous  ulcer,  from  the  sole  of  the  foot  even  to  the 
top  of  his  head.^ 

8.  And  he  took  a  potsherd  and  scraped  the  corrupt  matter,  sitting 
on  a  cinder-heap.^ 

9.  And  his  wife  said  to  him ;  Dost  thou  still  continue  in  thy  sim- 
plicity ?''  bless  God  and  die. 

10.  And  he  said  to  her :  Thou  hast  spoken  like  one  of  the  foolish 
women  :•  if  we  have  received  good  things  at  the  hand  of  God,  why 
should  we  not  receive  evil  ?^*^  In  all  these  things  Job  did  not  sin  with 
his  lips." 

11.  Now  when  Job's  three  friends  heard  all  the  evil  that  had  he- 

's 

*  Lit  '*  Swallow  him  np,"— destroy  him. 

*  By  tbeM  •xprcMiont  be  intimates,  that  a  man,  In  order  to  save  hhnself,  will  consent  to  the  loss  of 
all  hit  w«alth,  and  of  bia  dearest  ft-iends.  It  ia  not  easy  to  determine  the  precise  force  of  the  proverbial 
phrase. 

*  Itonoanee,— evna. 

*  "  With  the  permission  U  connected  a  degree  of  compassion,  in  order  that  th«  humble  serTantof  Qod 
may  profit  by  the  annoyance,  and  tbe  enemy  may  be  defeated  in  his  proud  attempt."  St.  Gregory. 

*  This  was  a  speeSes  of  leprosy,  but  of  tbe  most  revolting  kind. 

t  iri  tiK  iM.T/(«f  «^«  Tf)r  wdxten  v.  in  slerquUinio.  The  text  says  simply  that  he  sat  "among 
MbM."    It  was  a  seqaettered  spot. 

*  Tha  Urm  means  perfection  and  integrity.  She  ridicules  his  pretensions  to  exalted  virtue,  and  bids 
him  repoonee  Ood,  who  has  abandoned  him.  SL  Augustin  (ubi  tupra)  remarks,  that  Satau  left  Job  only 
his  wife,  not  to  comfort  him,  but  to  aid  in  tempting  him. 

*  Like  a  wicked  woman.  The  answer  of  Job  was  tempered  with  mildness.  lie  intimated  that  she  was 
not  such  as  her  laogoace  would  lead  one  to  belieTe. 

*o  This  eonsiaeratloo  should  reconciie  us  to  the  severest  Tisitatlons.  The  favors  which  Qod  bestows, 
shoold  dispose  us  to  bear  with  trials,  when  He  sal^eots  us  to  them. 

It  is  bard  to  aTold  murmuring  under  heavy  afflictions,  wbich  affect  our  health  and  bodily  ease, 
•tpMlally  when  orged  to  It  by  tbe  reproaches  of  our  dearest  friends.  Yet  Job  resisted  these  dangerous 
Infloences. 


JOB     III.  21 

fallen  him,  tliey  came  every  one  from  his  own  place,^  Eliphaz  the 
Themanite,  and  Baldad  the  Suhite,  and  Sophar  the  Naamathite.  For 
they  had  made  an  appointment  to  come  together  and  visit  him,  and 
comfort  him.^^ 

12.  And  when  they  had  lifted  up  their  eyes  afar  oif,"  they  knew 
him  not,^^  and  crying  out  they  wept,  and  rending  their  garments  they 
sprinkled  dust  upon  their  heads  toward  heaven.^^ 

13.  And  they  sat  with  him  on  the  ground  seven  days  and  seven 
nights,  and  no  man  spake  to  him  a  word  :^^  for  they  saw  that  the  pain 
was  very  great.^^ 


CHAPTER   III. 

JOB   EXPRESSETH   HIS    SENSE    OF   THE   MISERIES    OF   MAN's    LIFE   BY   CURSING   THE 

DAY   OF   HIS   BIRTH. 

1.  After  this^  Job  opened  his  mouth,  and  cursed  his  day,^ 

2.  And  he  said : 

3.  Let  the  day  perish^  wherein  I  was  born,  and  the  night  in  which 
it  was  said :  A  man-child  is  conceived. 

4.  Let  that  day  be  turned  into  darkness ;  let  not  God  regard  it 
from  above,  and  let  not  the  light  shine  upon  it.^ 

"  Their  respective  countries  were  probably  not  far  distant.  Theman  was  near  Bozra,  on  the  borders 
of  the  land  of  Moab.  Jer.  48  :  4.    Naama  was  a  city  of  Idumea.  Jos.  15  :  41. 

"  His  calamity  had  come  to  their  knowledge,  as  he  was  very  distinguished. 

"  When  within  sight  of  him,  they  were  deeply  afflicted  at  his  condition. 

'*  Although  they  knew,  from  certain  indications,  that  it  was  he,  yet  they  did  not  recognize  his  person, 
he  wp,s  so  changed  and  disfigured. 

•^  They  cast  dust  in  the  air,  as  was  customary  in  great  affliction,  and  scattered  it  on  their  heads. 

"  Through  regard  for  his  sufferings,  they  remained  a  whole  week  near  him,  in  entire  silence,  showing 
by  their  manner  their  deep  sympathy.  This,  of  course,  does  not  imply  that  they  never  left  him  during 
that  time. 

"  Good:  "The  affliction  raged  sorely."    The  suffering  was  intense. 

*  "At  length."  Good.  The  visitants  manifested  their  sympathy  by  their  silence:  they  waited  for  him 
to  give  expression  to  his  feelings. 

"  This  sudden  burst  of  feeling  appears  in  strange  contrast  with  the  sentiments  of  perfect  submission 
previously  ascribed  to  Job.  From  the  judgment,  however,  which  God  himself  pronounced  at  the  close 
of  the  scene,  we  are  forbidden  to  regard  it  as  a  criminal  imprecation.  It  must,  therefore,  be  taken  merely 
as  the  expression  of  the  intenseness  of  his  suffetings,  which  were  such  that  life  seemed  intolerable,  such 
as  it  truly  would  be  without  divine  consolation  and  support.  It  may  be  considered  as  a  poetic  description 
of  the  greatness  of  his  calamities,  which  rendered  life  a  punishment.  "There  is  nothing  that  I  know 
of,"  says  Good,  "in  ancient  or  modern  poetry  equal  to  the  entire  burst,  whether  in  the  wildness  and 
horror  of  its  imprecations,  or  the  terrible  sublimity  of  its  imagery."  Compare  Jeremiah  20:  14,  18.  "We 
cannot  suspect,"  says  St.  Gregory,  "  that  Job  uttered  curses  through  impatience  at  a  time  when  no  one 
stimulated  or  provoked  him,  after  having  humbly  praised  God  on  the  loss  of  his  children  and  property, 
his  own  bodily  affliction,  and  the  reproaches  of  his  wife." 

'  Let  its  memory  perish.  ,       ^ 

*  These,  as  St.  Gregory  remarks,  regarding  what  had  long  passed,  could  have  nO  possible  effect. 


22  THEBOOKOFJOB. 

5.  Let  darkness,  and  the  shadow  of  death  cover  it,  let  a  mist  over- 
spread it,  and  let  it  be  wrapped  up  in  bitterness/ 

6.  Let  a  darksome  whirlwind  seize  upon  that  night,  let  it  not  be 
counted  in  the  days  of  the  year,  nor  numbered  in  the  months. 

7.  Let  that  night  be  solitary,^  and  void  of  praise/ 

8.  Let  them  curse  it  who  curse  the  day,^  who  are  ready  to  raise  up 
a  Leviathan. 

9.  Let  the  stars  be  darkened  with  the  mist  thereof:^  let  it  expect 
light  and  not  see  it,  nor  the  rising  of  the  dawning  of  the  day  :'^ 

10.  Because  it  shut  not  up  the  doors  of  the  womb  that  bare  me, 
nor  took  away  evils  from  my  eyes." 

11.  Why  did  I  not  die  in  the  womb,^^  why  did  I  not  perish  when  I 
came  forth  ?*^ 

12.  Why  was  I  received  upon  the  knees  ?  Why  suckled  at  the 
breasts  ? 

13.  For  now  I  should  have  been  asleep  and  still,  and  should  have 
rest  in  my  sleep  :^* 

14.  With  kings  and  rulers^'^  of  the  earth,  who  build  themselves  soli- 
tudes :*^ 

15.  Or  with  princes,  that  possess  gold,  and  fill  their  houses  with 
silver : 

16.  Or  as  a  hidden  untimely  birth  I  should  not  be,  or  as  they  that 
being  conceived  have  not  seen  the  light.^^ 

17.  There'*  the  wicked  cease  from  tumult,  and  there  the  wearied 
in  strength*^  are  at  rest. 

18.  And  they  sometime  bound  together,  are  without  disquiet,  they 
hear  not  the  voice  of  the  task-master.^ 

*  Syr.  faron  this  interpretation.    The  day  was  calamitous.  '  Lonely,  dreary. 
'  P.  •*  Let  no  Joyfbl  voice  come  therein."    The  crowing  of  the  cock  is  probably  alluded  to. 

•  Soothsayers  and  others  were  employed  to  curse  certain  days,  that  they  might  prove  fatal  to  enemies. 
Job  calls  for  imprecations  on  the  unhappy  night  of  his  birth.  It  awakened,  as  it  were,  and  raised  up  a 
Leviathan,  that  is,  a  crocodile,  or  monster  of  the  deep.  This  is  spoken  of  as  an  ill  omen,  and  image  of 
destruction.    L,  "That  are  ready  to  raise  up  their  mourning  cry." 

•  H.  P.  "The  sUrs  of  its  twilight." 

'"  He  wishes  that  the  darkness  of  that  night  had  been  altogether  unrelieyed  by  the  light  of  the  stars, 
or  the  monilog  dawn. 

*'  It  kept  not  my  eyes  fh>m  seeing  evils. 

"  n.  P.  "  From  the  womb."    lie  desired  that  he  had  perished  at  bis  birth. 

"  H.  txpreMet  the  premature  reception  of  the  new-born  infant  on  the  lap— probably  of  the  mother. 

**  Itut^Ml  of  mfferlng  intensely,  he  would  have  been  wrapped  in  the  sleep  of  death.    Jt{fra  10 :  IS. 

'*  AdfUers  of  kings,  statesmen,  and  legislators. 

••  P.  •*  Built  desolate  places  for  themselres."  L.  •'  Ruined  places."  His  rest  would  have  been  like  that 
which  Is  finally  attained  by  the  great  ones  of  the  world,  the  most  powerful  and  enterprising,  who  restore 
ruined  cities  to  their  andent  magnlfloeooe,  and  then  sleep  in  death. 

"  As  a  fetus  dead  in  the  womb.  '*  Among  the  dead. 

"  Two  oImms  are  distinguished :  the  restless  oppressors,  who  keep  others  in  constant  suffering,  and 
the  oppresMd,  whote  strtngth  is  exhausted  in  endearoiitig  to  fulfil  the  task  imposed. 

*  ThoM  who,  M  prisoners,  labored  at  public  works,  no  longer  bear  the  commands  of  the  task- master. 


JOB  IV.  23 

19.  The  small  and  great  are  there,  and  the  servant  is  free  from 
his  master. 

20.  Why  is  light  given  to  him  that  is  in  misery,  and  life  to  them 
that  are  in  bitterness  of  soul,^^ 

21.  That  look  for  death,  and  it  cometh  not,  as  they  that  dig  for  a 
treasure  :^ 

22.  And  they  rejoice  exceedingly  when  they  have  found  the  grave : 

23.  ^To  a  man  whose  way  is  hidden,  and  God  hath  surrounded 
him  with  darkness  ? 

24.  Before  I  eat  I  sigh  :^^  and  as  overflowing  water,  so  is  my  roar- 
ing :^ 

25.  For  the  fear  which  I  feared,  hath  come  upon  me ;  and  that 
which  I  was  afraid  of,  hath  befallen  me.^^ 

26.  Have  I  not  dissembled  ?^  have  I  not  kept  silence  ?  have  I  not 
been  quiet  ?  and  indignation  is  come  upon  me. 


CHAPTER  IV. 

ELIPHAZ  CHARGES  JOB  WITH  IMPATIENCE,  AND  PRETENDS  THAT  GOD  NEVER 
AFFLICTS  THE  INNOCENT. 

1.  Then  Eliphaz  the  Themanite  answered,  and  said : 

2.  If  we  begin  to  speak  to  thee,  perhaps  thou  wilt  take  it  ill,  but 
who  can  withhold  the  words  he  hath  conceived  ?^  • 


-'  Having  spoken  of  the  lot  of  those  who  are  dead,  and  freed  from  suffering,  he  asks,  why  is  it  that  man 
is  called  into  life,  whilst  misery  and  hittemess  of  soul  await  him  ? 

^  They  earnestly  desire  death,  but  are  disappointed,  like  persons  digging  for  a  treasure. 

^  The  question  asked  above  must  be  understood  again  here :  Why  is  the  light  of  life  given  to  a  man, 
whose  future  career,  full  of  calamities,  is  wholly  hidden  from  his  knowledge,  he  being  in  utter  darkness 
with  regard  to  the  course  of  events  7 

^  Intense  affliction  caused  him  to  sigh  as  he  took  necessary  food,  which  in  his  stale  could  scarcely  be 
tasted  without  an  increase  of  suffering,  on  account  of  the  frightful  state  of  his  mouth  and  hands. 

^  Like  the  rush  of  waters,  whose  sound  is  heard  afar,  so  was  his  roaring,  the  consequence  of  intense 
pain. 

^  It  is  not  likely  that,  in  the  time  of  his  prosperity,  he  anticipated  so  severe  a  visitation ;  but,  from  the 
time  of  his  afiliction,  he  was  subject  to  inward  terrors  and  outward  trials. 

^  St.  Jerome  understands  Job  to  speak  of  his  moderation  in  prosperity,  as  if  he  made  no  display  of  his 
wealth  or  power,  but  acted  modestly  and  peaceably  towards  others:  yet  the  visitation  of  God,  as  if  He 
were  displeased,  had  overtaken  him.  P.  "  I  w^s  not  in  safety,  neither  had  I  rest,  neither  was  I  quiet ;  yet 
trouble  came."  This  intimates  that  he  was  incessantly  agitated  and  restless  from  his  sufferings:  yet, 
instead  of  relief,  new  aflSictions  were  daily  added. 

»  Who  can  restrain  himself  from  giving  utterance  to  his  thoughts,  when  they  are  deep  and  vivid? 
These  sentiments  being  recorded  by  divine  inspiration,  and  quoted  by  St.  Paul,  are  to  be  received  as 
correct,  although  they  were  urged  in  a  manner  adverse  to  Job.  The  whole  discussion  was  divinely 
directed  to  illustrate  the  principle  that  temporal  calamities  befall  the  just  by  the  secret  counsel  of  God. 


24  THE    BOOK    OF    JOB. 

3.  Behold,  thou  hast  taught  many,  and  thou  hast  strengthened 
the  weary  hands : 

4.  Thy  words  have  confirmed  them  that  were  staggering,  and  thou 
hast  strengthened  the  trembling  knees  : 

5.  But  now  the  scourge  is  come  upon  thee,*  and  thou  faintest :  it 
hath  touched  thee,  and  thou  art  troubled.^ 

6.  Where  is  thy  fear,^  thy  fortitude,  thy  patience,  and  the  perfec- 
tion of  thy  ways  ?* 

7.  Remember,  I  pray  thee,  who  ever  perished  being  innocent  ?  or 
when  were  the  just  destroyed  ?® 

8.  On  the  contrary,  I  have  seen  those  who  plough  iniquity,  and  sow 
sorrows,  and  reap  them,^ 

9.  Peristing  by  the  blast  of  God,  and  consumed  by  the  breath  of 
His  wrath. 

10.  The  roaring  of  the  lion,  and  the  voice  of  the  lioness,  and  the 
teeth  of  the  whelps  of  lions  are  broken : 

11.  The  tiger'  hath  perished  for  want  of  prey,  and  the  young  lions 
are  scattered  abroad. 

12.  Now  there  was  a  word  spoken  to  me  in  private,  and  my  ears, 
by  stealth  as  it  were,  received  the  veins  of  its  whisper.^ 

13.  In  the  horror^°  of  a  vision  by  night,  when  deep  sleep  is  wont 
to  hold  men, 

14.  Fear  seized  upon  me,  and  trembling,  and  all  my  bones  were 
affrighted :" 

15.  And  when  a  spirit  passed  before  me,  the  hair  of  my  flesh 
stood  up. 

16.  There  stood  one  whose  countenance  I  knew  not,  an  image  be- 
fore my  eyes,"  and  I  heard  a  voice  as  it  were  of  a  gentle  air :" 

17.  Shall  man  be  justified  in  comparison  of  God,"  or  shall  a  man 
be  purer  than  his  Maker  ? 


*  **TIm  aeoarg*"  it  not  mentioned.  Good  :  *'The  turn  is  now  thine  own." 

*  CoBfoonded.  *  Pear  of  God,— piety. 

*  EilphM  intimatet  that  u  Qod  bM  abandoned  bim,  he  cannot  have  served  him  with  the  devotedness 
wbicb  be  profeseed. 

*  Bodi  Instanoe*  oecar :  bat  God  docH  not  leave  the  patience  of  his  servants  unrewarded. 

''  Prov.  22 :  8;  Gal.  0:  7.   The  figure  of  the  farmer  who  reaps  after  ploughing  and  sowing,  is  highly  ex- 
pnMlv*. 

*  H.  P.  "Tb«  Hob.**    Four  difbrent  t«rmt  arc  here  employed  for  the  lion.    They  are  used  as  images  of 
tha  proud  and  violvBt  man. 

*  IL  V.  St  Gregory  explains  It  of  Merat  inipiratlont,  which  Elipbai  claims  to  have  received. 

*"  TuBiBltooas  thoughts.  "  They  trembled. 

"  Tb*  ibrm  was  not  distlnoi,  although  its  reality  was  manifest. 

"  Tba  tarm  Is  ao  taken.  8  Kings  li) :  13.    L.  *■  A  whisper,  thon  a  (louder  voice)  I  heard." 
**  Infra  88 :  4.  R.  after  SobulUnf :  "  Shall  man  b«  Justified  in  the  sight  of  God,  or  shaU  a  man  be  pure 
balbrahU  Maker  r 


JOB    V. 


25 


18.  Behold,  they  that  serve  Him  are  not  steadfast,"  and  in  His 
angels  He  found  wickedness  :^® 

19.  How  much  more  shall  they  that  dwell  in  houses  of  clay,^^  who 
have  an  earthly  foundation,  be  consumed  as  with  the  moth  ?^^ 

20.  Erom  morning  till  evening  they  shall  be  cut  down :  and  be- 
cause no  one  understandeth,^®  they  shall  perish  forever. 

21.  And  they  that  shall  be  left,^^  shall  be  taken  away  from  them : 
they  shall  die,  and  not  in  wisdom. 


CHAPTER  V. 

ELIPHAZ   PROCEEDS   IN   HIS   CHARGE,  AND    EXHORTS   JOB   TO    ACKNOWLEDGE   HIS    SINS. 

1.  Call  now,  if  there  be  any  that  will  answer  thee,  and  turn  to 
some  of  the  saints.^ 

2.  Anger  indeed  killeth  the  foolish,  and  envy  slayeth  the  little  one.^ 

3.  I  have  seen  a  fool  with  a  strong  root,^  and  I  cursed  his  beaute- 
ous place'*  immediately. 

4.  His  children  shall  be  far  from  safety,  and  they  shall  be  de- 
stroyed in  the  gate,*  and  there  shall  be  none  to  deliver  them. 

5.  Whose  harvest  the  hungry  shall  eat,  and  the  armed  man  shall 
take  him  by  violence,^  and  the  thirsty  shall  drink  up  his  riches.^ 

"  Infra  15  :  15 ;  2  Pet.  2:  4;  Jude  6.  "  They  that  serve  Ilim"  are  "  His  angels."  II.  P.  "  He  put  no 
trust  in  his  servants."  Infra  15  :  15.  He  created  them  with  free  will,  and  consequently  capable  of  falling 
away,  that  the  perseverance  of  the  faithful  might  be  the  more  meritorious,  as  St.  Gregory  teaches. 

*®  The  fall  of  the  angels  was  known  from  primitive  tradition  grounded  on  divine  revelation.  Pride  of 
some  kind  is  believed  to  have  been  the  oecasion  of  their  fell. 

"  In  earthly  bodies.  2  Cor.  4:7. 

"  Angels  fell  whose  nature  is  sublime,  and  whose  gifts  were  eminent.  Man,  moulded  of  clay,  is  more 
liable  to  transgress. 

"  R.  V.  Because  no  one  adverts  to  his  perishable  condition,  men  generally  rush  to  destruction. 

^  P.  "  Doth  not  their  excellence  which  is  in  them  go  away?"  In  death  all  their  boasted  excellence 
vanishes. 

*  Of  the  angels.  Good  remarks :  "  As  placed  in  opposition  with  the  first  clause  of  the  verse,  it  neces- 
sarily alludes  to  the  heavenly  servants  and  angels,  contrasted  with  man  in  the  course  of  the  preceding 
address." 

^  He  intimates  that  Job  was  carried  away  by  false  zeal  and  impatience.    "The  little  one"  and  "  the 
fool"  mean  the  man  deficient  in  understanding  and  piety. 
'  With  wealth  and  offspring. 

*  P.  "Ilis  habitation."  H.  also  means  what  is  beautiful.  I  have  combined  both  meanings,  as  "  beauty" 
alone  cannot  suit,  v.  24. 

*  Condemned  in  judgment. 

®  P.  "  And  taketh  it  even  out  of  the  thorns."  The  seizure  of  the  harvest  is  meant.  Probably  V.  should 
read:  "ipsam." 

■"  R.  V.  P.  "The  robber  swalloweth  up  their  substance."  The  children  are  despoiled  of  the  substance 
which  their  father  seemed  to  have  secured. 


26  THEBOOKOFJOB. 

6.  Nothing  upon  earth  is  done  without  a  cause,^  and  sorrow  doth 
not  spring  out  of  the  ground.^ 

7.  Man  is  born  unto  trouble,^*'  and  the  bird"  to  fly. 

8.  Wherefore*'  I  will  pray  to  the  Lord,  and  address  my  speech  to 

God: 

9.  Who  doeth  great  things,  and  unsearchable  and  wonderful  things 
without  number : 

10.  Who  giveth  rain  upon  the  face  of  the  earth,  and  watereth  all 
things  :^ 

11.  Who  setteth  up  the  humble  on  high,  and  lifteth  up  in  safety" 
those  that  mourn : 

12.  Who  bringeth  to  nought  the  designs  of  the  malignant,  so  that 
their  hands  cannot  accomplish  what  they  had  begun : 

13.  Who  catcheth  the  wise  in  their  craftiness,**  and  disappointeth 
the  counsel  of  the  wicked  :*® 

14.  They  shall  meet  with  darkness  in  the  day,  and  grope  at  noon- 
day as  in  the  night. 

15.  But  He  shall  save  the  needy  from  the  sword  of  their  mouth," 
and  the  poor  from  the  hand  of  the  violent. 

16.  And  to  the  needy  there  shall  be  hope,  but  iniquity  shall  stop 
her  mouth."  . 

17.  Blessed  is  the  man  whom  God  correcteth  :*®  refuse  not  therefore 
the  chastening  of  the  Lord : 

18.  For  He  woundeth  and  cureth,  He  striketh  and  His  hands  heal. 

19.  In  six  troubles**  He  will  deliver  thee,  and  in  the  seventh,^  evil 
shall  not  touch  thee. 

20.  In  famine  He  will  deliver  thee  from  death ;  and  in  battle  from 
the  power  of  the  sword. 

21.  Thou  shalt  be  hidden  from  the  scourge  of  the  tongue  :^  and 
thou  shalt  not  fear  calamity"  when  it  cometh. 

*  p.  "Affliction  oometh  not  forth  from  the  dost."  V.  intimates  that  the  evils  of  lift  spring  from  the 
eondnet  of  the  indiridaal. 

*  It  is  not  Independent  of  our  own  will. 

»  P.  V.  "Ad  labortm."    It  hears  this  meaning. 

"  P.  *•  As  the  sparks  fly  upward."    Syr.  Ar.  Sept.  L.  <'  As  young  hirds  take  up  their  flight." 

**  **  As  if  he  said  plainly  :  I  ask  Him  by  whom  I  know  that  these  things  are  given."  St.  Gregory  M. 

"  Gives  waters  to  fertilise  the  earth.    P.  "  Upon  the  flolds." 

»♦  V.  ••  Eriffit  ionpitate.**    L.  •'  That  those  who  mourn  may  rise  high  to  happiness." 

"  These  words  are  quoted  by  8t  Paul,  1  COr.  3  :  19 ;  whence  St.  Gregory  infers,  that  the  speeches  of  the 
fHrads  of  Job  are  authoritati?a,  although  thoy  were  improperly  applied  by  them  to  his  reproof  and  con- 
dmnation. 

"  Artful,  perran*. 

"  R.  V.  Tb«  tword  of  the  mdkith  denotes  a  malignant  tongue.  "  Ps.  106 :  42. 

"  Seasonable  chastisement  if  an  exercise  of  divine  mercy.  ProT.  8 :  11, 12;  Ueb.  12 :  6. 

»  In  many  troubles.  "  At  length. 

"  Ps.  80 :  21.  "Of  any  kind. 


JOB  VI.  27 

22.  At  destruction  and  famine  thou  shalt  laugh  i^"  and  thou  shalt 
not  be  afraid  of  the  beasts  of  the  earth. 

23.  But  thou  shalt  have  a  covenant  with  the  stones  of  the  land,^^ 
and  the  beasts  of  the  earth  shall  be  at  peace  with  thee. 

24.  And  thou  shalt  know  that  thy  tabernacle  is  in  peace,  and  visit- 
ing thy  beautiful  place^^  thou  shalt  not^  fail. 

25.  Thou  shalt  know  also  that  thy  seed  shall  be  multiplied,  and 
thy  offspring  like  the  grass  of  the  earth. 

26.  Thou  shalt  enter  into  the  grave  in  full  age,^  as  a  shock  of  corn 
is  brought  in  its  season. 

27.  Behold,  this  is  even  so,  as  we  have  searched  out :  which  thou 
having  heard,  consider  it  thoroughly  in  thy  mind. 


CHAPTER  VI. 


JOB   MAINTAIXS 


1.  But  Job  answered  and  said : 

2.  0  that  my  sins,  whereby  I  have  deserved  wrath,*  and  the  ca- 
lamity that  I  suffer,^  were  weighed  in  a  balance. 

3.  As  the  sand  of  the  sea  this  would  appear  heavier  :^  therefore  my 
words  are  full  of  sorrow  :** 

4.  For  the  arrows  of  the  Lord  are  in  me,*  the  rage*^  whereof  drinketh 
up  my  spirit,  and  the  terrors  of  the  Lord  war  against  me. 

5.  Will  the  wild  ass  bray  over  herbage  ?  or  will  the  ox  low  when 
he  standeth  before  a  full  manger  ? 


^*  In  conscious  security.  ^'  Ps.  90  :  12. 

^  P.  "  Habitation."    Supra  v.  3.  ^  P.  "  Sin."     L.  "  Thou  shalt  miss  nothing."  Judges  20  :  16. 

^  V.  "  Abundantia."    The  text  means  ripe  age. 

^  II.  means  indignation,  or  grief.  V.  paraphrases.  P.  "  0 !  that  my  grief  were  thoroughly  weighed." 
He  does  not  compare  his  sins  with  his  calamities;  but  he  expresses  a  desire,  that  his  intense  sufferings 
were  weighed  as  in  a  scale,  that  they  might  be  somewhat  understood. 

^  This  may  also  be  understood  of  the  pain  of  mind  which  he  suffers.  Prov.  17  :  25. 
^  HeaTier  than  the  sand. 

"•  P.  "  Are  swallowed  up :"  are  difRcult  of  utterance.  The  weight  which  oppresses  his  heart,  leaves 
him  scarcely  power  to  express  his  feelings.  R.  thinks  that  it  means,  that  his  words  had  been  unguarded, 
from  the  intenpeness  of  his  sufferings. 

*  He  regards  himself  as  one  pierced  by  arrows  shot  by  the  Almighty,  to  whom  he  traces  his  sufferings. 

*  The  term  signifies  heat,  rage,  poison.  As  a  man  wounded  with  a  poisoned  arrow,  he  feels  burnt  up 
by  the  poison  which  penetrates  his  veins.  The  rage  is  the  restless  state  thereby  produced.  Exhaustion 
is  the  result  of  the  latent  working  of  tke  poison. 


28  THE    BOOK    OF    JOB. 

6.  Or  can  an  unsavory  thing  be  eaten,  that  is  not  seasoned  with 
salt  ?  or  can  a  man  taste  that  which  when  tasted  bringeth  death  V 

7.  The  things  which  before  my  soul  would  not  touch,  now  through 
anguish  are  my  meats.^ 

8.  Who  will  grant  that  my  request  may  come :  and  that  God  ma;y 
give  me  what  I  look  for  ?* 

9.  And  that  He  that  hath  begun^°  may  destroy  me,  that  He  may  let 
loose  His  hand,'^  and  cut  me  off? 

10.  And  that  this  may  be  my  comfort,  that  afflicting  me  with  sor- 
row. He  spare  not,  nor  I  contradict  the  words  of  the  Holy  One.^ 

11.  For  what  is  my  strength,  that  I  can  hold  out  ?  or  what  is  my 
end"  that  I  should  keep  patience  ? 

12.  My  strength  is  not  the  strength  of  stones,  nor  is  my  flesh  of 
brass." 

13.  Behold,  there  is  no  help  for  me  in  myself,  and  my  friends"  also 
are  departed  from  me. 

14.  He  that  taketh  away  mercy^®  from  his  friend,  forsaketh  the 
fear  of  the  Lord. 

15.  My  brethren  have  passed^^  by  me,  as  the  torrent  that  passeth 
swiftly  in  the  valleys. 

16.  Upon  them  that  fear  the  hoary  frost,  the  snow  falleth.'* 


'  The  term  thus  rendered  by  St.  Jerome,  who  took  it  for  two  words  meaning  "  cakes  of  death,"  is  of 
very  difficult  interpretation.  The  phrase  is  more  commonly  understood :  "  Is  there  any  taste  in  the  white 
of  an  egg?"  P. 

*  Things  of  which  he  had  an  entire  disgust,  served  him  as  food  in  his  desolate  condition. 

•  Death. 

•"  By  the  afflictions  which  God  sent  him,  the  work  of  his  dissolution  was  commenced. 

"  The  hand  of  Qod  seemed  tied  up,  whilst  Job  was  still  alive.  He  desires  that  it  be  rather  stretched 
forth  to  strike  and  cut  him  off.  The  desire  of  death,  as  a  relief  from  so  much  suffering,  was  tempered 
with  resignation. 

'*  Job  felt  comforted,  that  although  Qod  spared  him  not,  but  afflicted  him  sererely,  he  did  not  murmur 
or  oppose  the  divine  will.  «  He  intimates  his  sentiments  in  regard  to  Him  who  strikee  him,  by  calling 
him  The  Holy  One."  St  Gregory  M. 

**  What  is  the  limit  of  my  power  of  endurance. 

'*  This  is  a  striking  disclaimer  of  insensibility  to  suffering.    Divine  grace  sustained  him. 

'*  H.  ii  thought  to  be  equivalent  to  help,  or  support.  R.,  however,  explains  it  here  of  '^  comfort,"  in 
which  sense  it  was  taken  by  St.  Jerome.  Job  intimates  that  his  professed  friends  fail  in  their  duty 
towards  him,  by  reftuing  him  sympathy. 

**  P.  "  To  htm  that  is  afflicted,  pity  tlundd  be  th(twed."  The  verb  is  not  expressed  in  tlie  text;  but  the 
meaning  obviously  is  that  the  withholding  of  pity  from  the  afflicted  proves  the  want  of  the  tear  of  God, 
which  disposes  men  fbr  the  performanee  of  every  duty. 

'^  U.  V.  "  Have  dealt  deoeltAilly  as  a  brook."  Torrents  in  Palestine  were  suddenly  fbrmed  by  showers 
of  rain,  but  their  ehannels  soon  became  dry  when  the  rain  ceased :  on  which  account  they  served  as  an 
image  of  disappointed  hopes.  The  friends  of  Job,  whom  he  styles  his  brethren,  withheld  the  consolation 
which  their  former  profvsaions  had  led  him  to  expect 

**  P.  refer*  this  to  the  torrents,  *'  whieh  are  blackish  by  reason  of  the  ice,  and  wherein  the  snow  is  hid." 
Sept  as  well  as  8t  Jerome,  understood  the  term  of  persons  who  feared,  and  they  took  the  sentence  as 
provrbial.  stgnlfying  that  those  who  fcar  and  shun  a  slight  evil,  are  often  overtaken  by  one  that  is 
gr««t«r.  Byr.  Chald,  fevor  this  TsrsioB.  • 


JOB  VI.  •  29 

17.  At  the  time  when  they  are  scattered^^  they  perish :  and  after 
it  groweth  hot  they  are  melted  out  of  their  place. 

18.  The  paths  of  their  steps  are  turned  aside  :^°  they  walk  in  vain, 
and  perish. 

19.  Consider  the  paths  of  Thema,^^  the  ways  of  Saha,^^  and  wait  a 
little  while.23 

20.  They  are  confounded,  because  I  have  hoped  i^'*  they  are  come 
also  even  unto  me,^^  and  are  covered  with  shame. 

^1.  Now  ye  are  come  :^  and  now  seeing  my  affliction  ye  are  afraid.^^ 

22.  Did  I  say  :  Bring  to  me,  and  give  me  of  your  substance  ? 

23.  Or  deliver  me  from  the  hand  of  the  enemy,  and  rescue  me  out 
of  the  hand  of  the  mighty  ?^^ 

24.  Teach  me,  and  I  will  hold  my  peace :  and  if  I  have  been  igno- 
rant in  anything,  instruct  me. 

25.  Why  have  ye  opposed  the  words  of  truth,^  whereas  there  is 
none  of  you  that  can  reprove  me  ?^ 

26.  Ye  dress  up  speeches  only  to  rebuke,  and  ye  utter  words  to  the 
wind.^' 

27.  Ye  rush  in  upon  the  fatherless,®  and  ye  endeavor  to  overthrow* 
your  friend. 

28.  However,  finish  what  ye  have  begun  :^*  give  ear  and  see^  whether 
I  lie!^« 

"  When  the  waters  in  the  hot  season  cease  to  flow  freely  in  their  beds,  they  scatter  in  small  channels, 
and  soon  disappear  altogether.    Chald.  explains  it  of  the  bed  of  the  stream  being  dried  iip. 

-'^  Troops  of  travellers  turn  aside  from  the  direct  road,  in  quest  of  water;  but  after  much  fatigue,  are 
disappointed,  and  sometimes  perish  through  extreme  thirst. 

-'  A  part  of  Arabia.  Isai.  21 :  14  ;  Jer.  25  :  23.  The  inhabitants  were  descended  from  Thema,  son  of 
Ismael.  Gen.  25:  15. 

-  In  Arabia  Deserta. 
.   ^  II.  is  in  the  past  tense.    The  paths  and  ways  are  explained  of  travellers.    P.  "  The  troops  of  Tema 
looked,  the  companies  of  Sheba  waited  for  them." 

^  II.  "  Because  he  had  hoped."  This  is  understood  of  each  one.  They  were  confounded,  finding  them- 
selves disappointed. 

"'  The  text  means  rather :  "  unto  it :"  the  place  where  they  expected  to  find  water. 

^  P.  "  Ye  are  nothing," — of  no  service. 

^  The  sight  of  his  sufferings  filled  the  visitants  of  Job  with  dismay. 

*  lie  had  asked  no  relief  from  them. 

^  P  "  How  forcible  are  right  words !"  11.  means  "  weak,"  but  is  thought  to  be  used  ironically.  R.  con- 
jectiires  that  l^f^DJ   is  put  for    l]f^D3  "how  sweet!" 

^  V.  is  free.  P.  "But  what  doth  your  arguing  reprove?"  Job  remonstrates  with  his  visitants  on 
their  untimely  rebukes.  "  How  rashly  do  you  reprove  what  you  hear  me  utter,  whilst  you  know  not  the 
causes  of  my  suffering,  and  yourselves  utter  things  which  are  reprehensible  ?"    St.  Gregory. 

^'  P.  ''Do  ye  imagine  to  reprove  words,  and  the  speeches  of  one  that  is  desperate,  which  are  as  wind?" 
He  blames  them  for  seeking  matter  of  reproach  in  his  speeches,  which,  as  those  of  a  man  almost  rendered 
desperate  by  intense  suffering,  should  be  regarded  as  thrown  to  the  wind.  St.  Jerome  explains  it  of  the 
visitants,  who  directed  all  their  discourse  to  rebuke  him,  and  uttered  words  to  the  wind,  thoughtlessly. 

^^  His  desolation  rendered  him  like  an  orphan,  whom  it  is  cruel  to  attack. 

'^  P.  "  Dig  a  pit  for."    R.  observes  that  St.  Jerome  expressed  the  force  of  H. 

="*  This  is  rather  paraphrastic.  The  text  has  iVxiH  vhich  may  mean  to  "wish,"  or  to  "begin."  P. 
"  be  content."  "  jj^  p_  «Look  upon  me." 

^  H.  P.  "  It  is  evident  to  you  if  I  lie."    Job  challenges  them  to  scrutinize  his  conduct. 


so  THE    BOOK    OF    JOB. 

29.  Answer,^  I  beseech  you,  without  contention  :^^  and  speaking 
that  which  is  just,  judge  ye.* 

30.  And  ye  shall  not  find  iniquity  on  my  tongue,  neither  shall  folly 
sound  in  my  mouth. "^^ 


CHAPTER   VII. 

JOB    DECLARES   THE    MISERIES    OF   MAN's    LIFE :    AXD   ADDRESSES   HIMSELF    TO    GOD. 

1.  The  life  of  man  upon  earth  is  a  warfare,  and  his  days  are  like 
the  days  of  a  hireling.^ 

2.  As  a  servant  longeth  for  the  shade,'  as  the  hireling  looketh  for 
the  end  of  his  work, 

3.  So  I  also  have  had  empty  months,^  and  have  numbered  to  myself 
wearisome  nights. 

4.  If  I  lie  down  to  sleep,  I  say :  "When  shall  I  arise  ?  and  again  I 
look  for  the  evening,  and  am  filled  with  sorrows  even  till  darkness."* 

5.  My  flesh  is  clothed  with  rottenness  and  the  filth  of  dust,  my  skin 
is  withered  and  drawn  together. 

6.  My  days  have  passed  more  swiftly  than  the  web  is  cut  by  the 
weaver,*  and  are  consumed  without  any  hope. 

7.  Remember  that  my  life  is  but  wind,**  and  my  eyes  shall  see  good 
things''  no  more. 

8.  Nor  shall  the  sight  of  man  behold  me  :^  Thy  eyes  are  upon  me, 
and  I  shall  be  no  more.* 

9.  As  a  cloud  is  consumed,  and  passeth  away :  so  he  that  shall  go 
down  to  helP°  shall  not  come  up." 

"  p.  "Return."    lie  inTites  to  a  new  investigation. 
"  P.  "Let  it  not  be  lni(iuity,"— let  the  examination  be  just 

**  P.  "  My  righteousness  is  in  it."    He  looks  with  confidence  to  his  being  Justified. 
*>  P.  "  Cannot  my  taste  discern  perverse  things  ?"  Some  refer  this  to  conscience.  R.  *'  Cannot  my  taste 
diatingoish  and  feel  misfortune?" 

*  The  text  U  InterrogatiTo. 

*  RepoM  during  the  heat  of  day,  or  at  its  close. 

*  P.  "  Months  of  vanity/^  of  care  and  anguish. 

*  P.  "  When  shall  I  arise,  and  the  night  be  gone?  and  I  am  full  of  tossingn  to  and  fro  unto  the  dawn- 
inga  of  the  day."  This  refers  all  to  the  night,  which  appears  long  to  the  sufferer.  St.  Jerome  understood 
the  text  of  night  and  day  alternately.  At  night  Job  longed  for  the  dawn  of  day,  and  in  the  dny  he  looked 
forward  anxiously  for  the  approach  of  night 

»  P.  "  My  days  are  swifter  than  a  weaver's  shuttle."  R.  after  Schultens  sajrs  that  U.  means  the  woof. 
The  same  image  is  employed.  Isa.  88 :  12.  , 

■  That  pasaes  quickly.  '  Shall  not  again  see  the  goods  of  life. 

■  Lit  "  The  eye  of  him  that  seeth  me"  shall  not  see  me  any  more. 

■  1  pass  tnm  Thy  sight    I  shall  soon  cease  to  be  among  the  living. 

»  He  that  has  pained  to  a  future  life.  "  Shall  not  return  to  life. 


JOB    VII.  31 

10.  Nor  shall  he  retvirn  any  more  into  his  house,  neither  shall  his 
place^^  know  him  any  more. 

11.  Wherefore  I  will  not  refrain  my  mouth,  I  will  speak  in  the 
affliction  of  my  spirit :  I  will  talk  in  the  bitterness  of  my  soul. 

12.  Am  I  a  sea,  or  a  whale,  that  Thou  hast  inclosed  me  in  a  prison  ?'^ 

13.  If  I  say :  My  bed  shall  comfort  me,  and  I  shall  be  relieved 
speaking  with  myself  on  my  couch  : 

14.  Thou  dost  frighten  me  with  dreams,  and  terrify  me  with  visions. 

15.  So  that  my  soul  rather  chooseth  strangling,^''  and  my  bones 
death.^* 

16.  I  have  done  with  hope,  I  shall  now  live  no  longer :  spare  me, 
for  my  days  are  nothing.^® 

17.  What  is  a  man  that  Thou  shouldst  magnify  him  ?  or  why  dost 
Thou  set  Thy  heart  upon  him  1" 

18.  Thou  visitest  him  early  in  the  morning,  and  Thou  pro  vest  him 
suddenly.  ^^ 

19.  How  long  wilt  Thou  not  spare  me,  nor  suffer  me  to  swallow 
down  my  spittle  ?^^ 

20.  I  have  sinned,  what  shall  I  do  to  Thee,  0  Keeper  of  men  ?^ 
why  hast  Thou  set  me  opposite  to  Thee,^^  and  I  am  become  burdensome 
to  myself?^ 

21.  Why  dost  Thou  not  remove  my  sin,  and  why  dost  Thou  not 
take  away  mine  iniquity  ?  Behold  now,  I  shall  sleep  in  the  dust :  and 
if  Thou  seek  me  in  the  morning,  I  shall  not  be.^ 


**  The  place  is  figuratively  said  to  know  the  master,  from  his  familiarity  with  it. 

"  lie  asks,  Is  he  like  the  raging  sea,  that  must  be  inclosed  within  certain  limits,  or  like  a  sea  monster, 
that  need  be  controlled  ?  His  weakness  should  plead  in  his  behalf,  that  he  need  not  be  subdued  by  severe 
affliction.    P.  "  Thou  settest  a  watch  over  me." 

"  Suspendium.    H.  signifies  suffocation,  loss  of  breath. 

**  Finding  no  relief  on  his  couch,  or  sitting  up,  he  desires  to  be  freed  from  his  pains,  and  to  meet  death 
speedily,  rather  than  have  his  bones  eaten  into  and  consumed.  This  is  said  with  a  view  to  represent  the 
wretchedness  of  his  condition. 

'"  Good  observes :  "  So  St.  Jerome,  correctly,  Farce  mild." 

*■"  Why  dost  Thou  regard  him?  Ps.  8:5.  ''  Unexpected  trials  are  meant. 

*■'  It  is  a  proverbial  expression. 

"^^  lie  acknowledges  his  sinfulness  before  God,  and  asks  what  shall  he  do  to  appease  divine  justice.  God 
is  styled  guardian  or  observer  of  men,  whose  conduct  He  searches  into  with  unfailing  scrutiny.  Job 
maintained  his  innocence  against  his  accusers,  but  acknowledged  to  God  his  sinfulness ;  because,  although 
free  from  crime,  he  was  not  absolutely  faultless. 

-»  As  an  object  against  which  the  Divine  arm  is  directed,  as  a  target  to  be  shot  at.  He  feels  that  the 
arrows  of  God  are  planted  in  him. 

"^'^  Life  is  a  burden,  which  he  can  scarcely  support. 

^  As  life  is  so  short  and  uncertain,  which  may  be  terminated  before  the  morrow,  he  appeals  to  God  for 
the  immediate  exercise  of  mercy,  which  will  redound  to  the  Divine  glory. 


THE    BOOK    OF    JOB. 


CHAPTER   VIII. 

BALDAD,  UNDER   PRETENCE   OF   DBPENDING   THE   JUSTICE    OF    GOD,    ACCUSES    JOB,   AND 
EXHORTS   HIM    TO    RETURN    TO    GOD. 

1.  Then  Baldad  the  Suhite  answered,  and  said : 

2.  How  long  wilt  thou  speak  these  things,  and  how  long  shall  the 
words  of  thy  mouth  be  like  a  strong  wind  ?^ 

3.  Doth  God  pervert  judgment  ?  or  doth  the  Almighty  overthrow 
that  which  is  just  ?^ 

4.  Although  thy  children  have  sinned  against  Him,  and  He  hath  left 
them  in  the  hand  of  their  iniquity  :^ 

5.  Yet  if  thou  wilt  arise  early  to  God,  and  wilt  beseech  the  Al- 
mighty : 

6.  If  thou  wilt  walk  clean  and  upright,  He  will  presently  awake 
imto  thee,  and  will  make  the  dwelling  of  thy  justice  peaceable :" 

7.  In  so  much,  that  if  thy  former  things  were  small,  thy  latter 
things  would  be  multiplied  exceedingly. 

8.  For  inquire  of  the  former  generation,  and  search  diligently  into 
the  memory  of  the*  fathers : 

9.  (For  we  are  but  of  yesterday,  and  we  know^  nothing,  for  our 
days  upon  earth  are  but  a  shadow :) 

10.  And  they^  shall  teach  thee :  they  shall  speak  to  thee,  and  utter 
words  out  of  their  hearts. 

11.  Can  the  rush  be  green  without  moisture  ?  or  a  sedge-bush  grow 
without  water  ? 

12.  When  it  is  yet  in  flower,  and  is  not  plucked  up  with  the  hand, 
it  withereth  before  all  herbs. 

13.  Even  so  are  the  ways  of  all  that  forget  God,  and  the  hope  of 
the  hypocrite  shall  perish  :* 

*  Boisterotu  md  vain. 

*  He  Tindicates  the  Divine  decrees  as  Jntt  and  equitable,  insinuating  that  Job  has  assailed  thera. 

'  The  children  of  Job  are  said  to  hare  been  left  in  the  hand,  that  is,  in  the  power  of  their  iniquity,  to 
lufliBr  its  penalty.  Baldad  takes  for  certain  their  sin,  of  which  Job  entertained  only  some  apprehension ; 
for  which,  ncTertheless,  Baldad  holds  him  accountable,  as  if  it  were  his  fault. 

*  P.  ••  Prosper  the  abode  of  thy  righteousness."  Baldad  holds  forth  to  Job  the  prospect  of  grpat  bless- 
ings, if  he  practise  Tirtuo. 

*  H.  P.  **  Their  fathers."  lie  refers  to  primeval  tradition,  to  memorable  fkcts  celebrated  and  trans- 
mitted. 

*  Infra  14  :  2;  Ps.  143.  The  experience  of  Job  and  his  coevals  was  confined  to  a  small  space  of  time: 
they  appeared  as  men  of  a  f«w  days,  who  knew  but  little.  Their  wisdom  necessarily  rested  on  the  teach. 
ing  and  testimony  of  their  ancestors. 

''  Their  ancestors. 

*  The  hypocrite  is  soon  discovered,  and  Is  overtaken  by  Divine  justice. 


JOB  IX.  33 

14.  His  folly  shall  not  please  him,  and  his  trust  shall  be  like  the 
spider's  web. 

15.  He  shall  lean  upon  his  house,^  and  it  shall  not  stand ;  he  shall 
prop  it  up,  and  it  shall  not  rise : 

16.  He  seemeth  to  have  moisture  before  the  sun  cometh,^*^  and  at 
his  rising^^  his  blossom  shall  shoot  forth. 

17.  His  root  shall  be  thick  upon  a  heap  of  stones,  and  among  the 
stones  he  shall  abide. 

18.  If  one  swallow  him^^  up  out  of  his  place,  it  shall  deny  him,  and 
shall  say  :  I  know  thee  not.^^ 

19.  For  this  is  the  joy^"*  of  his  way,  that  others  may  spring  again 
out  of  the  earth. 

20.  God  will  not  cast  away  the  simple,  nor  reach  out  His  hand  to 
the  evil  doer : 

21.  UntiP  thy  mouth  be  filled  with  laughter,  and  thy  lips  with 
rejoicing. 

22.  They  that  hate  thee^  shall  be  clothed  with  confusion  :  and  the 
dwelling  of  the  wicked  shall  not  stand. 


CHAPTER   IX. 

JOB   ACKNOWLEDGES   GOD's   JUSTICE  j   ALTHOUGH   HE   OFTEN  AFFLICTS   THE   INNOCENT. 

1.  And  Job  answered  and  said : 

2.  Indeed  I  know  it  is  so,  and  that  man  cannot  be  justified,  com- 
pared with  God.^ 


^  The  spider's  web  is  called  his  house.    The  vain  hopes  of  the  hypocrite  are  likened  to  it. 

"  In  the  sun,  whilst  exposed  to  his  rays. 

"  11.  P.  "  In  his  garden."  The  hypocrite  is  compared  to  a  shrub,  or  herb,  that  shoots  up  for  a 
time,  and  then  withers.  MSS.  K.  has  IDJJt  which  may  refer  Tto  the  weeds  springing  up  on  the  roofs.  Ps. 
128:  6. 

13  p_  («if  he  destroy  him."  The  herb  being  plucked  up,  its  place  is  no  longer  perceptible.  So  does  the 
hypocrite  vanish  out  of  sight. 

*^  The  place  is  represented  as  ignoring  it. 

"  Transient.  New  plants  and  flowers  succeed  under  the  influence  of  the  sun:  so  other  men  take  the 
place  of  the  wicked,  who  are  snatched  away. 

"  Baldad  intimates  that  joy  awaits  Job,  if  he  seek  God  sincerely. 

'^  This  appears  addressed  to  Job,  in  the  confidence  of  his  turning  to  God.  It  may  be  understood  of 
those  who  hate  God,  who  are  afterwards  called  "  the  wicked." 

*  n.  P.  "IIow  should  man  be  just  with  God?"  In  the  sight  of  God,  who  sees  the  secrets  of  the  human 
heart,  no  man  can  be  strictly  just.  Ps.  142 :  2.  "  Whosoever  ascribes  to  himself  the  goods  which  he  has 
received,  contends  against  God  with  His  own  gifts."  St.  Gregory  M. 

3 


'8t  THEBOOKOFJOB. 

3.  If  He  will  contend  with  him,  he  cannot  answer  him  one  for  a 
thousand.^ 

4.  He  is  wise  in  heart,  and  mighty  in  strength,  who  hath  resisted 
Him,  and  hath  had  peace  ?' 

5.  He  removeth  mountains,  and  they  which  He  overthroweth  in 
His  wrath  know  it  not.** 

6.  He  shaketh  the  earth  out  of  her  place,  and  the  pillars^  thereof 
tremhle. 

7.  He  commandeth  the  sun,  and  it  riseth  not :®  and  shutteth  up  the 
stars  as  it  were  under  a  seal. 

8.  He  alone  spreadeth  out  the  heavens,^  and  walketh  upon  the 
waves  of  the  sea.* 

9.  He  maketh  Arcturus,  and  Orion,  and  Hyades,®  and  the  inner 
parts'®  of  the  South. 

10.  He  doeth  things  great  and  incomprehensible,  and  wonderful,  of 
which  there  is  no  number. 

11.  If  He  come  to  me,  I  shall  not  see  Him :  if  He  depart,  I  shall 
not  understand." 

12.  If  He  examine  on  a  sudden,  who  shall  answer  Him  ?  or  who 
can  say :  Why  doest  thou  so  ? 

13.  God,  whose  wrath  no  man  can  resist,  and  under  whom  they 
stoop  that  bear  up  the  world. ^^ 

14.  What  am  I  then,  that  I  should  answer  Him,  and  address  words 
toHim?^3 


'  If  God  make  a  strict  scrutiny,  man  cannot  answer  the  many  points  on  which  he  may  be  arraigned. 

'  H.  P.  "  Who  hath  hardened  himself  against  Him,  and  hath  prospered."  R.  V.  The  image  is  taken 
from  a  restive  animal.  The  latter  verb  may  be  translated :  "escaped,"  or  "  prospered;"  the  corresponding 
noun  means  peace,  which  includes  safety  and  success.  "  The  perverse  mind  is  filled  with  confusion  by 
that  very  thing,  whereby  it  rises  against  God."  St  Gregory  M. 

*  God  suddenly  removes  mountains  by  the  shock  of  an  earthquake.  In  like  manner  He  casts  down 
and  overthrows  the  great  ones  of  the  earth,  when  they  least  expect  it,  and  are  wholly  unconscious  of  the 
power  which  proatrates  them. 

*  The  earth  is  spoken  of  by  the  Mored  writers  as  supported  by  pillars.  This,  if  taken  literally,  does 
not  eonflict  with  divine  inspiration,  which  was  given  them  to  know  and  communicate  to  the  readers 
supernatural  truth.    In  matters  merely  natural,  they  may  have  written  according  to  prevalent  ideas. 

*  The  rising  and  setting  of  the  sun  and  the  appearance  of  the  stars  are  regulated  by  the  law  of  the 
Creator,  who  retains  abeolute  control  over  their  movements.  Although  Ue  interrupts  not  their  course. 
He  has  them  entirely  in  His  power. 

"*  The  heavens  are  represented  as  a  pavilion  spread  out. 

*  Ills  control  over  the  raging  billows  is  thus  expressed.  The  miracle  of  Christ  walking  on  the  waves 
WM  among  the  most  splendid  evidences  of  His  Divinity. 

*  Ath,  Ke$n,  Kitnah,  are  the  Hebrew  names  hero  employed,  which  designate  the  three  great  northern 
eonstellations.    From  the  earliest  period,  men  turned  to  the  contemplation  of  the  heavens. 

•"  H.  P.  '*  The  chambers."    The  southern  constellations  are  spoken  of  under  this  general  appellation. 

"  God  being  a  spirit,  approaches  and  leaves  us  without  our  perceiving  it.  He  is  ever  with  us,  since  He 
ia  everywhere;  but  He  is  said  to  approach,  or  withdraw,  according  to  His  operations  on  our  souls. 

"  II.  P.  "God  will  not  withdraw  His  anger,  the  proud  helpers  do  stoop  under  Him."  V.  seems  to 
understand  the  lords  and  prinws  of  the  earth  by  •*  the  helpers  of  prido"  mentioned  in  the  text. 

"  U.  P.  **  Choose  out  my  words." 


JOB   IX.    •  35 

15.  Although  I  should  have  any  just  thing,^^  I  would  not  answer, 
but  would  make  supplication  to  my  Judge. 

16.  And  if  He  should  hear  me  when  I  call,  I  should  not  believe 
that  He  had  heard  my  voice.^^ 

17.  For  He  may  crush  me  in  a  whirlwind,  and  multiply  my  wounds, 
even  without  cause.^ 

18.  He  alloweth  not  my  spirit  to  rest,^^  and  He  filleth  me  with  bit- 
terness. 

19.  If  strength  be  demanded,  He  is  most  strong :  if  equity  or  judg- 
ment, no  man  dare  bear  witness  for  me.^^ 

20.  If  I  would  justify  myself,  my  own  mouth  shall  condemn  me :  if 
I  would  show  myself  innocent.  He  shall  prove  me  wicked.^^ 

21.  Although  I  should  be  simple,^^  even  of  this  my  soul  shall  be 
ignorant,^^  and  I  shall  be  weary  of  my  life. 

22.  One  thing,  there  is  that  I  have  spoken,  both  the  innocent  and 
the  wicked  He  consumeth.^ 

23.  If  He  scourge,  let  Him  kill  at  once,  and  not  laugh  at  the  pains 
of  the  innocent.^ 

24.  The  earth  is  given  into  the  hand  of  the  wicked,^^  He  covereth 
the  face^  of  the  judges  thereof:  and  if  it  be  not  He,  who  is  it  then  t^ 


'*  Job  professes  his  unwillingness  to  justify  himself  before  God.  He  prefers  throwing  himself  on  Divine 
mercy. 

"  Even  if  God  vouchsafed  to  hear  him,  he  could  not  persuade  himself  of  the  reality  of  so  much  con- 
descension. 

'"  The  absolute  control  of  God  over  man  is  expressed  in  this  way.  God  can  scourge  or  crush  him  with- 
out any  special  occasion  furnished  for  such  Divine  visitation,  being  free  to  treat  His  creatures  as  He 
pleases;  but  He  is  guided  in  all  things  by  Wisdom,  Goodness,  and  Justice. 

"  H.  P.  "  He  will  not  suffer  me  to  take  my  breath."  Job  thus  represents  his  own  incessant  sufferings. 
Svpra  7 :  19. 

**  This  version  of  St.  Jerome,  which  is  supported  by  Chald.,  is  preferred  by  Good.  P.  "  Who  shall  set 
me  a  time  to  plead  ?" 

"  Job  abandons  all  idea  of  justifying  himself  in  the  Divine  Presence,  being  conscious  that  in  his  words 
enough  will  be  discovered  to  warrant  his  condemnation.  He  does  not  intimate  that  God  would  judge  him 
unjustly ;  but  he  feels  that  grounds  for  a  severe  sentence  would  easily  be  found,  if  he  were  rigorously 
judged. 

^  Innocent,  perfect. 

^*  He  dares  not  rely  on  his  own  innocence,  although  he  was  conscious  of  no  grievous  fault.  1  Cor.  4  :  4. 
"  How  rashly  should  I  complain  of  the  judgment  of  my  Creator,  whilst  through  my  darkness  and  infirmity 
I  know  not  myself?"  St.  Gregory. 

~  He  does  not  fear  to  say,  that  God  visits  the  good  and  wicked  alike  with  chastisements,  yet  doubtless 
with  discriminating  and  just  judgment. 

^  This  is  a  bold  expression,  the  result  of  intense  sufiFering.  Job  desires  to  be  at  once  taken  out  of  life, 
and  not  left  in  pain,  as  if  it  delighted  God  to  see  a  just  man  suffer.  "  Let  no  one  condemn  the  words  of 
the  author,  who  received  the  approval  of  his  judge.  They  are  to  be  examined  the  more  carefully  and 
thoroughly,  in  proportion  as  they  sound  more  harshly."   St.  Gregory  M. 

^  H.  "Wickedness." 

-'  When  a  wicked  prince  reigns,  the  judges  are  covered  as  with  a  veil,  being  used  as. tools  of  his 
tyranny. 

^  Job  asks,  if  these  evils  come  not  from  God,  to  whom  must  they  be  ascribed  ?  He  maintains  that  all 
the  evils  of  life,  which  are  common  to  the  good  and  wicked,  are  directed  by  the  same  Judge  and  Lord. 
They  all  fall  under  the  control  of  His  Providence. 


86  THEBOOKOFJOB. 

25.  My  days  have  been  swifter  than  a  post  :^  they  have  fled  away 
and  have  not  seen  good. 

26.  They  have  passed  by  as  ships  carrying  fruits,^  as  an  eagle 
flying  to  the  prey. 

27.  If  I  say  :  I  will  not  speak  so  :  I  change  my  countenance,^  and 
am  tormented  with  sorrow.^ 

28.  I  fear  all  my  works,'*  knowing  that  Thou  dost  not  spare  the 
offender.^ 

29.  But  if  so  also  I  am  wicked,  why  do  I  labor  in  vain  ?^ 

30.  If  I  be  washed  as  it  were  with  snow-waters,  and  my  hands  shine 
ever  so  clean : 

31.  Yet  Thou  wilt  plunge  me  in  filth, ^^  and  my  garments  shall 
abhor  me.** 

32.  For^  I  answer  not  a  man  that  is  like  myself:  nor  one  that  may 
be  heard  with  me  equally  in  judgment. 

33.  There  is  none  that  may  be  able  to  reprove  both,^  and  to  put  his 
hand  between  both. 

34.  Let  Him  take  His  rod  away  from  me,  and  let  not  His  fear  ter- 
rify me. 

35.  I  will  speak,  and  will  not  fear  Him  :^  for  I  cannot  answer  while 
I  am  in  fear. 


CHAPTER   X. 


1.  My  soul  is  weary  of  life,  I  will  let  go  my  speech  against  myself,* 
I  will  speak  in  the  bitterness  of  my  soul. 

"Good.  "A  courier."    L.  •*  A  runner."      "Chald.  Light  boats  carried  along  by  the  stream.      "Good. 

**  n.  V.  '•  I  will  forget  my  complaint,  I  will  leave  off  my  heaviness,  and  comfort  myftelf."  H.  means  to 
light  up  the  countenance  with  joy.    V.  expresses  the  previous  state  of  suffering. 

*'  11.  P.  "  I  am  afraid  of  all  my  sorrows :"  I  am  seized  with  horror,  at  the  consideration  of  the  multi- 
tude of  evils  which  oppress  me. 

"  II.  1'.  •'  Knowing  that  Thou  wilt  not  hold  me  innocent,"— knowing  that  God  would  find  cause  for 
inflicting  them.  "  Holy  men  are  uncertain  without  losing  confidence,  and  are  confident  without  becoming 
carelvM  through  security."  ift.  Gregory  .M. 

■  Why  attempt  to  Justify  himselff  '•  "Such  is  the  real  meaning."  Good. 

**  WliutuTcr  effort  he  might  make  for  his  justification,  would  be  fruitless,  since  the  Searcher  of  hearts 
would  always  find  abundant  matter  for  a  severe  judgment.  Ue  compares  himself  to  a  man  who  has 
wa»bi-d  himself  in  snow-water,  and  cleansed  his  hands  thoroughly,  and  yet  is  cast  into  a  miry  ditch,  from 
which  be  comes  forth  with  garmentf  covered  with  mud.  These  are  flguratively  said  to  abhor  him,  because 
he  views  them  with  disgust, 

**  In  the  suppoNed  judgment  between  God  and  himself,  he  should  not  have  to  answer  a  follow  mortal. 
Job  avows  Ills  inability  to  defend  himself  in  the  Divine  Pri>><cnce,  and  offers  only  a  <iualified  justification. 

**  There  is  no  advocate,  or  judge,  that  may  interpo.se.    All  is  in  the  hands  of  C>od  Himself. 

*  If  Goit  withdraw  the  scourge.  Job  purposes  entering  into  a  defence  of  his  conduct. 
'  U.  I>.  *•  I  will  leave  my  complaint  upon  myself."    I  will  give  utterance  to  my  "  dwrk  thoughts"  re* 
gardlng  my  condition.  -    ' 


JOB  X.  37 

2.  I  will  say  to  God :  Do  not  condemn  me :  tell  me  why  Thou 
judgest  me  so  ? 

3.  Doth  it  seem  good  to  Thee  that  Thou  shouldst  crush  me,^  and 
oppress  me,  the  work  of  Thy  ow^n  hands,^  and  help^  the  counsel  of  the 
wicked  ? 

4.  Hast  Thou  eyes  of  flesh ;  or  seest  Thou  as  man  seeth  ? 

5.  Are  Thy  days  as  the  days  of  man,  and  are  Thy  years  as  the 
times  of  men  :^ 

6.  That  Thou  shouldst  inquire  after  my  iniquity,  and  search  after 
my  sin  ? 

7.  And  Thou  knowest  that  I  have  done  no  wicked  thing,  whereas 
there  is  no  man  that  can  deliver  out  of  Thy  hand. 

8.  Thy  hands  have  made  me,  and  fashioned  me  wholly  round  about : 
and  dost  Thou  thus  cast  me  down  headlong®  on  a  sudden  ? 

9.  Remember,  I  beseech  Thee,  that  Thou  hast  made  me  as  the  clay, 
and  Thou  wilt  bring  me  into  dust  again. 

10.  Hast  Thou  not  pressed  me  out  as  milk,  and  curdled  me  like 
cheese  ?^ 

11.  Thou  hast  clothed  me  with  skin  and  flesh :  Thou  hast  put  me 
together  with  bones  and  sinews : 

12.  Thou  hast  granted  me  life  and  mercy,  and  Thy  visitation^  hath 
preserved  my  spirit. 

13.  Although  Thou  conceal  these  things  in  Thy  heart,  yet  I  know 
that  Thou  rememberest  all  things.^ 

14.  If  I  have  sinned,  and  Thou  hast  spared  me^^  for  an  hour :  why 
dost  Thou  not  sufi'er  me  to  be  clean^^  from  my  iniquity  ? 

.  15.  And  if  I  be  wicked,  woe  unto  me  :  and  if  just,  I  shall  not  lift  up 
my  head,^^  being  filled  with  aflSiction  and  misery.^^ 

2  H.  means  to  oppress,  as  calumnior  in  V.  God  oppresses  no  one :  but  Job,  intensely  suffering,  uses 
the  term  to  express  the  severity  of  his  trial.  "  This  is  said  by  way  of  interrogation,  so  as  to  imply  the 
denial  of  it.  I  know,  then,  that  my  sufferings  are  not  unjust,  and  I  feel  them  the  more  painfully,  because 
I  know  not  why  they  are  justly  inflicted."   St.  Gregory  M. 

''  H.  P.  "  That  thou  shouldst  despise  the  work  of  thine  hands." 

*  R.  V.  H.  literally  signifies  to  shine  upon.  Under  the  image  of  a  bright  countenance  favor  and  sup- 
port are  expressed. 

'  Good  writes  :  "The  translation  of  St.  Jerome  is  altogether  in  point." 

^  Good.  "  Wilt  Thou  utterly  devour  me?"     The  image  is  of  a  beast  swallowing  up  its  prey. 

■"  The  conception  and  gradual  formation  and  development  of  the  embryo  are  here  stated.  It  is  nowise 
inconsistent  with  delicacy  or  grandeur  to  describe  this  operation  of  nature,  in  which  the  Divine  power 
is  exercised.  *  Inspection,  care. 

3  H.  P.  "  I  know  that  this  is  with  Thee."  V.  paraphrases  it.  God  is  said  to  conceal  that  which  He 
does  not  bring  forward  for  the  consideration  of  men. 

10  p  u  Then  Thou  markest  mo."  II.  means  to  guard,  preserve,  and  treasure  up  in  memory.  V.  adds : 
"for  an  hour."  ^^  P.  "  Thou  wilt  not  acquit  me." 

"  Whether  wicked  or  just,  he  dares  not  bear  himself  boldly  before  God. 

"  H.  P.  "  I  am  full  of  confusion :  therefore  see  Thou  mine  affliction,"  The  former  term,  which  means 
ignominy,  may  be  understood  of  his  loathsome  disease. 


n  THEBOOKOFJOB. 

16.  And  for  pride^*  thou  huntest  me  as  a  lioness/^  and  again  Thou 
tormentest  me  wonderfully.^® 

17.  Thou  renewest  Thy  witnesses  against  me,  and  multipliest  Thy 
wrath  upon  me,  and  pains  war  against  me.^^ 

18.  Why  didst  Thou  bring  me  forth  out  of  the  womb  ?     0  that  I 
had  been  consumed,  that  eye  might  not  see  me ! 

19.  I  should  have  been  as  if  I  had  not  been,  carried  from  the  womb 
to  the  grave. 

20.  Shall  not  the  fewness  of  my  days  be  ended  shortly  ?  suffer  me, 
therefore,  that  I  may  lament  my  sorrow^^  a  little : 

21.  Before  I  go  and  return  no  more,  to  a  land  that  is  dark  and 
covered  with  the  mist  of  death  : 

22.  A  land  of  misery  and  darkness,  where  the  shadow  of  death,  and 
no  order,  but  everlasting  horror  dwelleth.^® 


CHAPTER  XL 


80PHAR   REPROVETH   JOB   FOR   JUSTIFYING   HIMSELF,   AND   INVITETH   HIM    TO 

REPENTANCE. 

1.  Then  Sophar,  the  Naamathite,  answered,  and  said: 

2.  Shall  not  he  that  speaketh  much,^  hear  also  ?  or  shall  a  man  full 
of  talk  be  justified  ?2 

3.  Shall  men  hold  their  peace  to  thee  only  ?^  and  when  thou  hast 
mocked  others,  shall  no  man  confound  thee  ? 

**  U.  may  be  referred  to  the  noun  "head,"  or  "affliction,"  of  the  preceding  verae.  St.  Jerome  inter- 
preted it  of  the  lifting  up  of  the  head  proudly.    It  is  more  generally  taken  of  the  increase  of  affliction. 

'*  It  ifl  In  the  masculine  gender. 

^*  II.  P.  "Again  Thou  phowej«t  Thy^t^lf  marvellous  upon  mo."  St.  Jerome  expressed  the  wonderful 
character  of  the  Divine  treatment,  which  consisted  in  its  great  severity. 

"  H.  P.  **  Changes  and  war  are  against  me."  He  was  successively  assailed  by  afflictions,  as  by  an  armed 
bout. 

M  p,  njtke  comfort"    The  term  signifies  to  indulge  in  joy.   Supra  9  :  27.    See  Ps.  38  :  14. 

"  This  translation  Is  flree  as  R.  observes,  which,  however,  happily  expresses  the  meaning.  P.  "The 
light  it  as  darkness."  St.  Gregory  observes,  that  "the  darkness  of  eternal  death  covers  those  places, 
and  separates  all  the  damned  fh)m  the  light  of  life."  The  future  state  is  plainly  expressed.  Job 
regarded  It  in  a  general  way  as  the  end  of  the  trials  and  sufferings  of  life,  but  he  cherished  the  hope  of  a 
happy  change. 

'  R.  v.  P.  *•  Shall  not  the  multitude  of  words  be  answered  f"  Sophar  insists  on  his  right  to  be  heard 
In  reply  to  Job,  whom  he  charges  with  lo<]uacity. 

'  Shall  he  make  out  his  rasi>,  and  preclude  a  reply  f  Shall  his  fluency  be  taken  as  an  evidence  of  the 
Justice  of  hlH  cause? 

»  H.  P.  "Should  thy  lies  make  men  bold  their  peace  V  Good  remarks :  "  The  rendering  of  St.  Jerome 
is  far  preferable." 


JOB   XI.  39 

4.  For  thou  hast  said :  My  word  is  pure,  and  I  am  clean  in  Thy 
sight. 

5.  And  I  wish  that  God  would  speak  with  thee,  and  would  open  His 
lips  to  thee, 

6.  That  He  might  show  thee  the  secrets  of  wisdom  and  that  His 
law  is  manifold,^  and  thou  mightest  understand  that  He  exacteth  much 
less  of  thee  than  thy  iniquity  deserveth. 

7.  Peradventure  thou  wilt  comprehend  the  steps  of  God,^  and  wilt 
find  out  the  Almighty  perfectly  ? 

8.  He  is  higher  than  heaven,  and  what  wilt  thou  do  ?  He  is  deeper 
than  hell,  and  how  wilt  thou  know  ? 

9.  The  measure  of  Him  is  longer  than  the  earth,  and  broader  than 
the  sea.^ 

10.  If  He  overturn  all  things,^  or  press  them  together,^  who  shall 
oppose  him  ?^ 

11.  For  He  knoweth  the  vanity  of  men,^*^  and  when  He  seeth  ini- 
quity, doth  He  not  consider  it  ?^^ 

12.  A  vain  man  is  lifted  up  into  pride,^  and  thinketh  himself  born 
free^^  like  a  wild  ass's  colt. 

13.  But  thou  hast  strengthened  thy  heart,^'*  and  hast  spread  thy 
hands  to  Him. 

14.  If  thou  wilt  put  away  from  thee  the  iniquity  that  is  in  thy 
hand,  and  let  not  injustice  remain  in  thy  tent : 

15.  Then  mayst  thou  lift  up  thy  face  without  spot,^^  and  thou  shalt 
be  steadfast,  and  shalt  not  fear. 

16.  Thou  shalt  also  forget  misery,  and  remember  it  only  as  waters 
that  are  passed  away. 

17.  And  brightness,  like  that  of  the  noonday,  shall  arise  to  thee 
at  evening  ;^^  and  when  thou  shalt  think  thyself  consumed,^^  thou  shalt 

rise  as  the  daystar. 

■       — - — — — — — - — ' 1 ■ 

"  IT.  P.  '•  And  that  they  are  double  to  that  which  is."  The  Divine  wisdom  is  far  above  our  most  sub- 
lime conceptions.    L.  "It  is  double  to  that  which  is  in  our  possession." 

*  H.  P.  "Canst  thou  by  searching  find  out  God?" 

^  The  Divine  immensity  is  strikingly  described.  ''  Sweep  them  before  Him. 

'  Shut  them  up  as  in  prison.  '  Who  can  oppose  Ilim  effectually  ? 

^^  Good.  "The  men  of  falsehood," — corrupt  men. 

"  God  comprehends  human  weakness  and  perversity. 

12  p_  u  Yain  man  would  be  wise."    L.  "  The  heartless  who  acqnireth  intelligence." 

J3  p^  "Though  man  be  born  as  a  wild  ass's  colt."  Man  naturally  knows  nothing  of  the  high  counsels 
of  God,  and  is  wild  and  rebellious. 

"  n.  P.  *•  If  thou  prepare  thine  heart."  Sophar  suggests  the  means  by  which  Job  may  recover  Divine 
faTor. 

"  Cheerful,  without  blemish. 

'^  P.  "Age."  The  period  of  his  prosperity,  in  the  decline  of  life,  shall  be  brighter  than  the  meridian 
blaze. 

"  L.  "Thy  obscurity." 


\ 
THE    BOOK    OF    JOB. 


18.  And  thou  shalt  have  confidence,  hope  being  set  before  thee ; 
and  having  dug  around,^^  thou  shalt  sleep  secure. 

19.  Thou  shalt  rest,^^  and  there  shall  be  none  to  make  thee  afraid : 
and  many  shall  entreat  thy  face.^ 

20.  But  the  eyes  of  the  wicked  shall  decay,^^  and  the  way  to  escape 
shall  fail  them,  and  their  hope  the  abomination  of  the  soul.^ 


CHAPTER   XIL 

job's  reply  to  sophar.    he  extols  god's  power  and  wisdom. 

1.  Then  Job  answered,  and  said  : 

2.  Are  then  ye  alone  men,^  and  shall  wisdom  die  with  you  ?^ 

3.  I  also  have  a  heart^  as  well  as  ye  :  neither  am  I  inferior  to  you:'' 
for  who  is  ignorant  of  these  things  which  ye  know  ?^ 

4.  He  .that  is  mocked  by  his  friend  as  I,  shall  call  upon  God,  and 
He  will  hear  him :  for  the  simplicity  of  the  just  man  is  laughed  to 
scorn.** 

5.  The  lamp  despised  in  the  thoughts  of  the  rich,  is  ready  for  the 
time  appointed.^ 

6.  The  tents  of  robbers  prosper,  and  they  provoke  God  boldly, 
whereas  it  is  He  that  hath  given  all  into  their  hands  :^ 

7.  But  ask  now  the  beasts,  and  they  shall  teach  thee  :  and  the  birds 
of  the  air,  and  they  shall  tell  thee  : 


"  p.  "  Thou  Bhalt  dig  al>out  thee."    The  security  enjoyed  by  an  army  well  entrenched,  is  used  as  an 
image  of  that  which  Job  might  hope  to  enjoy. 
»»  LeT.  26 :  6.  *  Shall  petition  thee.  "i  Lev.  26  :  16. 

^  P.  ^'The  glTJng  up  of  the  ghost"  Their  hope  being  disappointed,  they  perish  suddenly,  passing 
away  like  a  breath  of  air. 

'  n.  P.  *'■  No  doubt  but  ye  are  the  people."  This  is  said  ironically.  V.  expresses  the  same  meaning 
by  way  of  question. 

'  lie  asks:  Shall  there  be  no  wise  men  in  the  world  after  their  death?  "Does  not  he  that  thinks 
himself  alone  to  be  wise,  imagine  that  wisdom  shall  die  with  him?"  St.  Gregory  M. 

*  II    Heart  Is  taken  for  the  undersUnding.  Jn/ra  21 :  3;  Prov.  14:  2. 

*  Lit.  *' Falling  beneath  you;"  as  a  man  in  a  struggle  with  one  stronger  than  himself.  Job  does  not 
acknowledge  their  superiority  to  him,  lest  it  should  prt^udice  his  cause.  Infrot  13 :  2. 

*  The  maxima  which  they  put  forward.  *  R.  V. 

''  The  meaning  of  V.  is,  that  the  just  man,  who  is  compared  to  a  lamp  dimly  shining,  in  the  estimate 
of  the  rich,  is  reserved  to  shine  with  increased  lustre  at  a  time  divinely  appointed.  P.  "lie  that  is  ready 
to  slip  with  hit  feet  is  a<  a  lamp  despised  in  the  thought  of  him  that  is  at  ease."  A  man  ready  to  totter 
and  fall  In  business  pursuit^  is  compared,  by  the  prosperous,  to  a  lamp  that  is  dying  out. 

*  The  daring  acts  of  robbers  are  in  manifest  disregard  of  the  blessings  bestowed  on  them  by  God.  R. 
takes  the  last  phrase  to  mean,  that  the  robber  holds  his  God  In  his  hand,  deeming  everything  lawful 
which  gratifies  his  cupidity. 


^  JOB    XII.  41 

8.  Speak  to  the  earth  and  it  shall  answer  thee :  and  the  fishes  of 
the  sea  shall  tell.^ 

9.  Who  is  ignorant  that  the  hand  of  the  Lord^^  hath  mad^"  all  these 
things  ? 

10.  In  whose  hand  is  the  soul  of  every  living  thing,  and  the  spirit 
of  all  flesh  of  man. 

11.  Doth  not  the  ear  discern  w^ords,^^  and  the  palate  of  him  that 
eateth,  the  taste  ? 

12.  In  the  aged^^  is  wisdom,  and  in  length  of  days  prudence. 

13.  With  Him  is  wisdom  and  strength.  He  hath  counsel  and  under- 
standing. 

14.  If  He  pull  down,^^  there  is  no  man  that  can  build  up :  if  He 
shut  up  a  man,^^  there  is  none  that  can  open. 

15.  If  He  withhold  the  waters,  all  things  shall  be  dried  up :  and  if 
He  send  them  out,  they  shall  overturn  the  earth. 

16.  With  Him  is  strength  and  wisdom  :^^  He  know^et^  both  the 
deceiver,  and  him  that  is  deceived.^ 

17.  He  bringeth  counsellors  to  a  foolish  end,^^  and  maketh  judges 
fools. 

18.  He  looseth  the  belt  of  kings,  and  girdeth  their  loins  with  a 
cord.2« 

19.  He  leadeth  away  priests^^  without  glory,^  and  overthroweth 
nobles. 

20.  He  changeth  the  speech  of  the  truthful,^  and  taketh  away  the 
doctrine  of  the  aged. 

21.  He  poureth  contempt  upon  princes,^^  and  relieveth  them  that 
were  oppressed.^ 

22.  He  disco vereth  deep  things  out  of  darkness,  and  bringeth  up 
to  light  the  shadow  of  death.^ 


"  He  refers  to  all  animals  as  affording  evidence  of  Divine  Providence. 

"  niiT'-T'  This  is  the  only  place  in  the  dialogues  in  which  this  name  is  used.  Several  manuscripts 
have  T\rm  which  Jahn  judges  to  be  the  true  reading.  The  disputants  being  Arabs,  are  not  supposed 
to  use  the  name  by  which  the  Israelites  designated  God. 

"  H.  P.  "  In  all  these."  ^2  jnfra  34 :  3. 

'^  The  hoary  headed.  "  Is.  22  :  22;  Apoc.  3  :  7. 

"  In  prison,  or  by  sickness.  ^^  H.  differs  from  v.  13. 

"  H.  P,  "Are  His."    They  are  under  His  control. 

'»  P.  "  Spoiled."    L.  "Bereft  of  sense."    Also  v.  19. 

"  Good.  "Their  authority  He  dissolveth."  ^  Binds  them  as  prisoners. 

21  p   "Princes."    H.  signifies  priests,  but  sometimes  princes.   2  Kings,  8  :  18. 

^  L.  "  Bereft  of  sense." 

^  He  suffers  them  to  change  their  views,  and  lead  others  astray. 

-'  He  takes  from  them  that  judgment  which  they  had  acquired  by  experience. 

-'  He  brings  them  low,  makes  them  objects  of  contempt.  P.  L.  "The  belt  of  the  mighty  He  looseneth." 

^  Things  that  lay  deeply  buried. 


4$  THE    BOOK    OF    JOB. 

23.  He  multiplieth  nations,  and  destroyeth  them,  and  restoreth 
them  again  after  they  were  overthrown. 

24.  He  setteth  astray  the  heart^  of  the  princes  of  the  people  of  the 
earth,  and  deceive th  them^  that  they  walk  in  vain  where  there  is  no 
way. 

25.  They  grope  as  in  the  dark,  and  not  in  the  light :  and  He  maketh 
them  stagger  like  men  that  are  drunk. ^ 


CHAPTER  XIII. 

JOB    PERSISTS   IN   MAINTAINING   HIS   INNOCENCE;    AND    REPROVES    HIS    FRIENDS. 

1.  Behold  my  eye  hath  seen  all  these  things,  and  my  ear  hath 
heard  them,  and  I  have  understood  them  all. 

2.  According  to  your  knowledge  I  also  know :  neither  am  I  inferior 
to  you. 

3.  Yet^  I  will  speak  to  the  Almighty,  and  I  desire  to  reason  with 
God. 

4.  Having  first  shown  that^  ye  are  forgers  of  lies,  and  maintainers 
of  perverse  opinions.^ 

5.  And  I  wish  ye  would  hold  your  peace,  that  ye  might  be  thought 
to  be  wise  men.** 

6.  Hear  ye  therefore  my  reproof,  and  attend  to  the  judgment  of 
my  lips. 

7.  Hath  God  any  need  of  your  lie,*  that  ye  should  speak  deceitfully 
for  Him  ? 

8.  Do  ye  accept  Hia  person,^  and  do  ye  endeavor  to  judge  for  God  ? 

9.  Or  shall  it  please  Him,  from  whom  nothing  can  be  concealed  ? 
or  shall  He  be  deceived  as  a  man,  with  your  deceitful  dealings  ? 

"  The  nnderaUnding. 

*  He  suffers  tbem  to  embrace  pernicious  and  impracticable  measures. 

*  Their  inconstancy  and  irresolution  liicen  them  to  a  drunken  man. 

*  dSiK.    Oood  thlnlis  that  II.  has  liere  the  force  of  an  interjection :  Would  that! 

"  The  same  term  here  is  interpreted  as  an  exclamation :  •'  What  forgers— are  ye !" 

*  P.  *'  Te  are  all  physicians  of  no  talue."  St.  Jerome  interprets  it  conformably  to  the  preceding:  mem- 
ber. Good  maintains  that  this  Terslon  aocordswith  the  primary  signification  of  XD1  "fabricators  of 
emptiness." 

*  Prov.  17:  28.  *  False  reasoning. 

*  Job  charges  his  censors  with  espousing  the  cause  of  Qod  with  false  seal,  and  condemning  him  as  Justly 
punished  for  delinquency.  He  calls  this  accepting  of  the  person  of  God,  as  men  who  prejudge  a  c«u8o 
firom  the  high  position  of  a  party.  lie  maintains  that  such  course  is  not  pleasing  to  God  Himself,  who 
wills  only  truth  and  Justice. 


JOB  XIII.  43 

10.  He  will  reprove  you,  because  in  secret''  ye  accept  His  person. 

11.  When  He  shall  move  Himself,^  He  will  trouble  you :  and  His 
dread  shall  fall  upon  you. 

12.  Your  remembrance  shall  be  compared  to  ashes,^  and  your  necks 
shall  be  reduced  to  clay.^^ 

13.  Hold  your  peace  a  little  while,  that  I  may  speak  whatsoever 
my  mind  shall  suggest  to  me.^^ 

14.  Why  do  I  tear  my  flesh  with  my  teeth,^  and  carry  my  life  in 
my  hands  ?^^ 

15.  Although  He  should  kill  me,  I  will  trust  in  Him  :^^  yet  I  will 
reprove^^  my  ways  in  His  sight. 

16.  And  He  shall  be  my  Savior  :^^  for  no  hypocrite  shall  come 
before  His  presence. 

17.  Hear  ye  my  speech,  and  receive  with  your  ears  hidden  truths.-^'^ 

18.  If  I  shall  be  judged,^^  I  know  that  I  shall  be  found  just. 

19.  Who  is  he  that  will  plead  against  me  ?  let  him  come  :^^  why  am 
I  consumed  holding  my  peace  ?^ 

20.  Two  things  only  do  not  to  me,  and  then  from  Thy  face  I  shall 
not  hide  myself: 

21.  Withdraw  Thy  hand  far  from  me,^^  and  let  not  Thy  dread  ter- 
rify me. 

'  Contrary  to  their  profession  of  impartiality. 

^  P.  "Shall  not  His  excellency  make  you  afraid?"  A  sense  of  the  Divine  Majesty  prevented  the  free- 
dom of  their  judgment  in  regard  to  Job. 

^  P.  "  Remembrances."  Things  alleged  by  them  are  compared  to  ashes,  which  are  easily  scattered  to 
the  winds. 

*"  St.  Gregory  takes  the  neck  to  denote  pride :  "  The  neck  is  reduced  to  clay,  when  each  proud  man  is 
humbled  in  death,  and  the  haughty  flesh  is  consumed  by  worms."  V.  "Your  bodies  to  bodies  of  clay." 
L.  "  Your  high  places  to  high  places  of  clay."  Their  weak  reasonings  seem  to  be  represented  under  these 
figures. 

*^  H.  P.  "  Let  come  on  me  what  will."    He  is  resolved  to  speak  at  every  hazard. 

'^^  From  intense  suffering  he  felt  prompted  to  tear  his  flesh  with  his  teeth. 

"  This  is  a  familiar  expression  for  imminent  danger  of  life.  Ps.  118  :  109. 

"  Although  God  should  deliver  him  over  to  death,  Job  maintained  confidence  that  the  justice  of  his 
cause  would  be  divinely  manifested.  H.  has  J<7,  instead  of  17,  which  is  represented  by  all  the  ancient 
versions,  and  several  MSS.  P.  V.  St.  Gregory  writes:  "In  this  respect,  the  just  man  is  distinguished 
from  the  unjust,  that  he  proclaims  the  praise  of  Almighty  God  even  in  adversity;  he  is  not  broken  down 
by  misfortune,  he  does  not  fall  when  his  glory  vanishes,  but  his  strength  becomes  more  manifest  when 
he  is  stripped  of  external  things." 

"  P.  "Maintain."  L.  "Argue."  Good:  "Justify."  The  U.,  which  is  forensic,  generally  means  to 
reprove,  or  condemn. 

^'^  Schnltens,  after  Sept.:  "This  shall  be  my  salvation."  The  sincerity  of  his  proceeding  inspires  him 
with  confidence  of  success. 

"  P.  " My  declaration."    L.  "Demonstration." 

'^  H.  P.  "  Behold  now,  I  have  ordered  my  cause :  arranged  my  defence."  He  was  supported  by  the 
testimony  of  his  conscience.    God  Himself  had  pronounced  his  eulogy.  Supra  1  :  8. 

"  Job  refers  to  God,  whose  judgment  he  invites. 

*'  If  he  remain  silent,  under  the  imputations  of  his  accusers,  he  shall  soon  die  from  his  sufferings, 
aggravated  by  the  unjust  judgments  of  men. 

^'  He  desires  relief  from  intense  suffering,  that  he  may  plead  his  cause.  He  feels  as  one  pressed  down 
by  the  Divine  hand. 


44  THE    BOOK    OF    JOB. 

22.  Call  me,  and  I  will  answer  Tliee :  or  else  I  will  speak,  and  do 
Thou  answer  me.^ 

23.  How  many  are  my  iniquities  and  sins?  make  me  know  my 
crimes  and  offences. 

24.  Why  hidest  Thou  Thy  face,  and  thinkest  me  Thy  enemy  ?^ 

25.  Against  a  leaf,  that  is  carried  away  with  the  wind.  Thou  showest 
Thy  power ;  and  Thou  pursuest  dry  stubble.^^ 

26.  For  thou  writest  bitter  things^  against  me,  and  consumest  me^ 
for  the  sins  of  my  youth. 

27.  Thou  hast  put  my  feet  in  the  stocks,^  and  Thou  observest  all 
my  paths,  and  considerest  the  steps  of  my  feet  ;^ 

28.  Who  am  to  be  consumed  as  rottenness,  and  as  a  garment  that 
is  moth  eaten. 


CHAPTER   XIV. 

JOB  DECLARES  THE   SHORTNESS   OP   MAN's    DAYS ;    AND   PROFESSES  HIS  BELIEF   OF   A 

RESURRECTION. 

1.  Man  born  of  a  woman,^  living  for  a  short  time,  is  filled  with 
many  miseries. 

2.  He  cometh  forth  like  a  flower,  and  is  destroyed,  and  fleeth  as  a 
shadow,  and  never  continueth  in  the  same  state.^ 

3.  And  dost  Thou  think  it  meet  to  open  Thy  eyes  upon  such  a  one, 
and  to  bring  him^  into  judgment  with  Thee  ? 


"  Having  God  present  to  his  mind,  he  submits  his  conscience  to  the  Divine  scrutiny,  offering  to  be 
questioned  on  his  conduct,  or  to  lay  his  own  statement  before  his  Judge.  This  implies  an  extraordinary 
communication. 

"  He  remonstrates  with  Qod  as  avoiding  the  examination,  and  treating  him  as  an  enemy,  whose  ex- 
planations are  declined.  No  error  could  possibly  be  ascribed  to  Him ;  but  His  manner  of  dealing  with 
Bis  servant  is  meekly  complained  of. 

'*  He  compares  himself  to  a  leaf,  or  to  dried  stubble,  and  deems  it  unworthy  of  the  Divine  Majesty  to 
pursue  him  closely. 

"  Passest  a  severe  sentence.    To  write  is  taken  in  a  judicial  sense. 

**  P.  "Makest  me  to  possess."  The  verb  means  to  make  inherit.  Job  complains  that  the  sins  of 
early  life  are  fixed  on  him  as  an  inheritance,  so  that  he  bears  their  penalty,  although  he  has  long  since 
forsaken  them.    L. '^  Assignest  unto  mo."    Qood:  "Mukest  me  chargeable." 

"  Holding  him  prisoner. 

**  The  meaning  is,  that  he  is  guarded  and  confined,  as  if  a  circle  were  traced,  out  of  which  ho  dare 
not  go. 

•  Of  a  weak  stock;  "  As  If  it  were  said :  What  strength  can  he  have  who  was  born  of  weakness?"  St. 
Gregory  M. 

•  Supra  8:9;  Ps.  143 :  4.    H.  P.  '•  ConUnueth  not"    The  other  words  are  added. 

•  H.  P.  «« Me." 


JOB  XIV.  46^ 

4.  Who  can  make  him  clean  that  is  conceived  of  unclean  seed  ?^  is 
it  not  Thou  only  ?^ 

5.  The  days  of  man  are  short,^  and  the  number  of  his  months  is 
with  Thee  :  Thou  hast  appointed  his  bounds  which  cannot  be  passed/ 

6.  Depart  a  little  from  him,  that  he  may  rest,  until  his  wished-for 
day  come,  as  that  of  the  hireling.^ 

7.  A  tree  hath  hope :  if  it  be  cut,  it  groweth  green  again,  and  the 
boughs  thereof  sprout. 

8.  If  its  root  be  old  in  the  earth,  and  its  stock  be  dead  in  the  dust, 

9.  At  the  scent  of  water  it  shall  spring,  and  bring  forth  leaves,  as 
when  it  was  first  planted.^ 

10.  But  when  man  dieth,  and  is.  stripped  and  consumed,^^  I  pray, 
where  is  he  ? 

11.  As  if  the  waters  should  depart  out  of  the  sea,  and  an  emptied 
river  should  be  dried  up  : 

12.  So  man,  when  he  is  fallen  asleep,  shall  not  rise  again  till  the 
heavens  pass  away  ;^^  he  shall  not  awake,  nor  rise  up  out  of  his  sleep. 

13.  Who  will  grant  me  this,  that  Thou  mayst  protect  me  in  hell,^^ 
and  hide  me  till  Thy  wrath  pass,  and  appoint  me  a  time  when  Thou 
wilt  remember  me  ?^^ 

14.  Shall  man  that  is  dead,  thinkest  Thou,  live  again  ?  all  the  days 
in  which  I  am  now  in  warfare,  I  expect  until  my  change  come. 

15.  Thou  wilt  call  me,  and  I  will  answer  Thee  :  to  the  work  of  Thy 
hands  Thou  wilt  reach  out  Thy  right  hand.^^ 


*  H.  P.  "Who  can  bring  a  clean  thing  out  of  an  unclean  ?"  St.  Jerome  paraphrased  the  latter  term. 
The  corruption  of  nature  is  pleaded  in  extenuation  of  actual  faults.  Ps.  4 :  7. 

*  n.  P.  "  Not  one."  The  paraphrase  here  is  freer.  No  mortal  can  cleanse  and  preserve  in  purity  the 
corrupt  son  of  Adam. 

"  P.  "Determined." 

''  The  period  of  human  life  is  determined  by  a  Divine  decree,  which,  however,  is  passed  with  full  fore- 
sight of  all  contingencies:  "For  God,  with  foreknowledge  of  all  that  was  to  come  to  pass,  decreed  before 
all  ages  how  all  things  should  take  place  throughout  ages."   St.  Gregory  M. 

*  R.  V.  Job  asks  that  man  be  spared  during  the  short  term  of  his  life,  and  left  to  await  in  peace  the 
reward  to  which  even  the  hireling  looks  forward. 

'  n.  P.  "  Like  a  plant."  The  inherent  power  of  trees  to  bud  and  branch  anew,  is  contrasted  with  the 
condition  of  man  in  death.  A  tree  altogether  dead  does  not  revive  ;  but  sometimes  a  living  fibre  remains 
in  a  tree  apparently  dead,  which  is  brought  out  by  water  reaching  its  roots.  Pliny  relates  remarkable 
instances. 

^°  n.  p.  "  He  giveth  up  the  ghost,  and  where  is  he?"    As  regards  this  life,  he  is  no  more. 

"  n.  p.  "  Till  the  heavens  be  no  more."  Job  exchides  all  idea  of  return  to  life,  such  as  some  Oriental 
nations  expected  to  take  place  after  the  lapse  of  ages. 

■^  In  the  region  of  the  dead. 

"  He  could  wish  to  ileep  in  death,  and  then  return  to  life;  but,  as  this  is  not  to  be  hoped  for,  he  looks 
for  another  change,  the  regaining  of  prosperity  after  his  great  suffering. 

"  H.  P.  «  Thou  wilt  have  a  desire  to  the  work  of  Thy  hands."  The  favor  and  regard  of  the  Creator  for 
His  works  encourage  Job  to  hope  for  relief,  which  St.  Jerome  expresses  by  the  figure  cf  reaching  out  the 
hand  to  the  sufferer. 


4S  THE    BOOK    OF    JOB. 

16.  Thou  indeed  hast  numbered  my  steps,^  but  spare^^  my  sins. 

17.  Thou  hast  sealed  up  my  offences  as  it  were  in  a  bag,^^  but  hast 
cured^^  my  iniquity. 

18.  A  mountain  falling  cometh  to  nought,  and  a  rock  is  removed 
out  of  its  place.^* 

19.  Waters  wear  away  the  stones,  and  with  inundation  the  ground 
by  little  and  little  is  washed  away  :^  so  in  like  manner  Thou  shalt 
destroy  man. 

20.  Thou  hast  strengthened  him  for  a  little  while,  that  he  may  pass 
away  forever  :^^  Thou  shalt  change  his  face,^  and  shalt  send  him  away. 

21.  Whether  his  children  come  to  honor  or  dishonor,  he  shall  not 
understand.^ 

22.  But  yet  his  flesh,  while  he  shall  live,^  shall  have  pain,  and  his 
soul  shall  mourn  over  him.^ 


CHAPTER  XV. 

ELIPHAZ    RETURNS  TO    THE   CUARGE   AGAINST   JOB,    AND    DESCRIBES   THE   WRETCHED 
STATE    OF   THE   WICKED. 

1.  And  Eliphaz,  the  Themanite,  answered,  and  said: 

2.  Will  a  wise  man  answer  as  if  he  were  speaking  in  the  wind,^  and 
fill  his  stomach  with  burning  heat  ?^ 


»  Infra  31 :  4,  84 :  21 ;  Prov.  6 :  21. 

'"  The  Terb  thus  rendered  by  St  Jerome  is  more  commonly  understood  of  watching  and  observing,  so 
that  the  two  members  of  this  verse  correspond.    I*.  "  Dost  thou  not  watch  over  my  sin  ?" 

"  As  persons  were  wont  to  deposit  money  in  a  bag,  and  seal  it  up,  so  God  is  represented  as  keeping  the 
sins  of  Job  carefully  in  remembrance. 

'*  P.  ''Thou  sowest  up."  The  Terb  means  to  rub  with  wax,  so  that  the  same  meaning  is  conveyed  in 
each  member  of  this  verse. 

^  In  earthquakes  such  changes  are  occasionally  efTected. 

*  The  constant  rush  of  waters  wears  away  rocks.  The  soil  gradually  formed  over  stony  ground,  is 
washed  away  by  copious  rains,  or  streams  which  overflow  their  channels.  Man's  hopes  likewise  vanish 
under  the  visitation  of  Qod. 

"  This  is  by  way  of  paraphrase.    U.  P.  "Thou  prevailest  forever  against  him,  and  he  passeth. 

«  His  condition. 

"  The  departed  know  not  the  state  of  their  children  who  survive  them.  They  can  have  no  natural 
knowledge  of  the  things  of  this  life.  Wo  cannot  determine  what  knowledge  they  may  have  by  Divine 
oommunication. 

•^  Thin  clause  is  inserted.  The  text  says  that  his  flesh  shall  have  pain,  referring  apparently  to  the 
state  of  the  body  after  death,  which,  though  it  be  insensible  to  pain,  is  humiliating.  St.  Jerome  under- 
stood the  text  of  the  just  man  sulTerlng  in  life. 

"»  The  soul  of  the  departed  may  be  said  to  regret  her  separation  firom  the  body.  In  this  life,  the  soul 
of  the  sufferer  mourns  over  the  condition  of  the  body.         , 

'  Lit.  "  Windy  knowledge,"  empty  and  vain. 

>  11.  P.  '"'  With  the  east  wind."  Bold  and  presumptuous  sentiments  and  expressions  are  meant  by 
these  figures. 


JOB  XV.  4T 

•     3.  Thou  reprovest  him  by  words,  who  is  not  equal  to  thee,^  and 
thou  speakest  that  which  is  not  good  for  thee. 

4.  As  much  as  in  thee/  thou  hast  made  void  fear,^  and  hast  taken 
away  prayers^  from  before  God. 

5.  For  thy  iniquity  hath  taught  thy  mouth/  and  thou  imitatest  the 
tongue  of  blasphemers.^ 

6.  Thy  own  mouth  shall  condemn  thee,  and  not  I :  and  thy  own 
lips  shall  answer^  thee. 

7.  Art  thou  the  first  man  that  was  born,  or  wast  thou  made  before 
the  hills  ? 

8.  Hast  thou  heard  God's  counsel,^'^  and  shall  His  wisdom  be  in- 
ferior to  thee  ?" 

9.  What  knowest  thou  that  we  are  ignorant  of?  what  dost  thou 
understand  that  we  know  not  ? 

10.  There  are  with  us  also  aged  and  ancient  men,^^  much  elder  than 
thy  father s.^^ 

11.  Is  it  a  great  matter  that  God  should  comfort  thee  ?^^  but  thy 
wicked  words  hinder  this.^^ 

12.  Why  doth  thy  heart  elevate  thee,^^  and  why  dost  thou  stare^^ 
with  thy  eyes,  as  if  thou  wert  thinking  great  things  ?^^ 

13.  Why  doth  thy  spirit  swelP®  against  God,  to  utter  such  words 
out  of  thy  mouth  ?^*^ 

14.  What  is  man  that  he  should  be  without  spot,  and  he  that  is 
born  of  a  woman  that  he  should  appear  just  ? 


^  II.  p.  "  Should  he  reason  with  unprofitable  talk,  or  with  speeches,  wherewith  he  can  do  no  good  ?" 
V.  applies  it  to  Job,  as  addressing  God. 

*  This  clause  is  thrown  in  by  St.  Jerome,  *  Set  aside  the  fear  of  God. 

"  Given  occasion  to  their  being  neglected.    P.  "  Prayer."    L.  "  Devotion." 

■'  Eliphaz  alleges,  that  impiety  dictated  the  expressions  of  Job,  or  he  may  be  understood  to  say,  that 
his  language  betrays  impiety. 

«  H.  P.  '■  Of  the  crafty." 

'  P.  "  Testify  against  thee."    V.  gives  the  literal  meaning. 

*"  F.  P.  "Secret." 

"  H.  P.  "  Dost  thou  restrain  wisdom  to  thyself?"  L.  "  Is  wisdom  therefore  of  little  esteem  with  thee  ?" 
Eliphaz  asks,  whether  he  claims  an  intimate  knowledge  of  the  Divine  counsels  to  the  prejudice  of  the 
claims  of  others  to  wisdom?" 

'■-  Eccl.  18  :  8. 

"  It  is  in  the  singular  in  the  text.  Eliphaz  relies  on  the  judgment  of  men  of  age  and  experience,  who 
support  his  views.    There  were  men  still  alive  more  aged  than  even  the  father  of  Job. 

"  H.  P.  "Are  the  consolations  of  God  small  with  thee?"  The  words  of  the  visitants  may  be  meant, 
on  which  Job,  however,  set  no  value. 

"  P.  "Is  there  any  secret  thing  with  thee?"  R.  interprets  it:  Dost  thou  not  appreciate  the  word 
addressed  to  thee  with  so  much  lenity  ?    Good.  "  The  addresses  of  kindness  before  thee  ?" 

"•  R.  V.  "  Wink. 

''  The  last  clause  is  by  way  of  paraphrase. 

19  «  Turn."  St.  Gregory  says :  "  Blessed  Job,  in  mentioning  his  works,  did  not  at  all  swell  up  against 
God,  for  he  humbly  stated  what  he  had  truly  done." 

•-»  R. 


tl  THEBOOKOFJOB. 

15.  Behold,  among  His  saints,  none  is  unchangeable  :^^  and  the  hea- 
vens^ are  not  pure  in  His  sight. 

16.  How  much  more  is  man  abominable,  and  worthless,  who  drinketh 
iniquity  like  water  ? 

17.  I  will  show  thee,  hear  me :  and  I  will  tell  thee  what  I  have  seen. 

18.  Wise  men  confess,  and  disown  not  their  fathers  :^ 

19.  To  whom  alone^  the  land  was  given,  and  no  stranger^  passed 
among  them. 

20.  The  wicked  man  is  proud^  all  his  days  :  and  the  number  of  the 
years  of  his  tyranny  is  uncertain.^ 

21.  The  sound  of  dread  is  always  in  his  ears :  and  when  there  is 
peace,  he  always  suspecteth  treason.^ 

22.  He  believeth  not  that  he  may  return  from  darkness  to  light,^ 
looking  round  about  for  the  sword  on  every  side.^ 

23.  When  he  moveth  himself  to  seek  bread,  he  knoweth  that  the 
day  of  darkness  is  ready  at  his  hand. 

24.  Tribulation  shall  terrify  him ;  and  distress  shall  surround  him, 
as  a  king  that  is  prepared  for  the  battle. 

25.  For  he  stretcheth  out  his  hand  against  God,  and  strengtheneth 
himself  against  the  Almighty  .^^ 

26.  He  runneth  against  Him  with  his  neck  raised  up,*^  and  is  armed 
with  a  fat  neck.^ 

27.  Fatness  hath  covered  his  face ;  and  the  fat  hangeth  down  on 
his  sides. ^ 

28.  He  hath  dwelt  in  desolate  cities,  and  in  desert  houses  that  are 
reduced  into  heaps. ^ 

'-'  II.  p.  "  He  putteth  no  trust  in  His  saints."  Their  inconstancy  and  liability  to  fall  are  implied.  This, 
howeyer,  is  not  to  be  understood  of  those  who  are  in  glory.   Supra  4  :  18. 

'^  The  angels,  although  without  blemish,  are  not  pure,  compared  with  the  Divine  sanctity. 

^  The  things  handed  down  from  their  fathers,  wise  men  confess  and  hide  not.  This  verse  depends  on 
the  furegoing. 

"  To  the  just  sorvantfl  of  Qod. 

^  No  invading  foe.  Eliphaz  maintHins  that  the  Just  are  protected  by  Qod  in  the  possession  of  their 
land«  and  are  secured  from  hostile  aggression. 

"  SSinn?D  H-  J'-  "Travaileth  with  pain."    St  Jerome  appears  to  have  read  SSinHD 

"  II.  I'.  "The  number  of  years  is  bidden  to  the  oppressor."    lie  knows  not  when  he  may  be  cut  off. 

»  F.  "In  prosperity  the  destroyer  shall  come  upon  him."  lie  may  fall  suddenly  by  the  hand  of  an 
aiuwMiD.  H.  V. 

'"  He  does  not  hope  to  escape  calamities,  which  are  meant  by  darkness. 

*  Ho  always  fears  assassination.  "■  Eliphaz  affects  to  portray  Job. 

■  With  proud  bearing.  "  To  run  against  God  with  the  neck  raised  up  is  to  do  boldly  such  things  as 
displease  the  Creator."  St.  Gregory  M. 

"^  r.  **  With  the  thick  bosses  of  his  bucklers."  The  attack  of  the  impious  man  on  God  is  likened  to 
that  of  a  proud  enemy,  with  stiff  neck  and  uplifted  shield,  rushing  on  his  foe. 

"  The  prosperity  which  led  to  his  impiety,  is  siKuified,  by  representing  him  as  a  man  with  full  cheeks 
and  distended  sides.  "The  powerful  man  who  is  wicked,  is  armed  against  God,  inasmuch  as  swollen 
with  temporal  goods  against  the  precepts  of  truth,  ho  lifts  himself  up  with  carnal  confidence."  St.  Gregory 
M.  **  His  prosperity  ends  in  desolation. 


JOB  XVI.  -  49 

29.  He  shall  not  be  enriched  ;  neither  shall  his  substance  continue  ; 
neither  shall  he  push  his  root^^  in  the  earth. 

30.  He  shall  not  depart  out  of  darkness :  the  flame^''  shall  dry  up 
his  branches,  and  he  shall  be  taken  away  by  the  breath  of  His^  mouth. 

31.  He  shall  not  believe,  being  vainly  deceived  by  error,  that  he 
may  be  redeemed  with  any  price. ^^ 

32.  Before  his  days  be  full,  he  shall  perish  :^  and  his  branches  shall 
wither  away.   . 

33.  He  shall  be  blasted  as  a  vine  when  its  grapes  are  in  the  first 
flower,  and  as  an  olive  tree  that  casteth  its  flower. ^^ 

34.  For  the  congregation  of  the  hypocrite  is  barren,  and  fire  shall 
devour  the  tents  of  those  who  love  to  take  bribes. 

35.  He  conceiveth  mischief,'^  and  bringeth  forth  iniquity,  and  his 
womb  prepareth  deceits. ^^ 


CHAPTER   XVI. 


JOB    EXPOSTULATES   WITH   HIS   FRIKXDS ;   AND    APPEALS   TO    THE   JUDGMENT    OF    GOD. 

1.  Then  Job  answered,  and  said  : 

2.  I  have  often  heard  such  things  as  these  :^  ye  are  all  troublesome 
comforters. 

3.  Shall  windy^  words  have  no  end  ?  or  is  it  any  trouble  to  thee  to 
speak  ?^ 

^  St.  Jerome,  as  R.  observes,  understood  by  II.,  which  means  perfection,  the  growth  and  strength  of 
the  roots.    The  permanency  of  race,  as  well  as  general  prosperity,  may  be  signified  by  this  figure, 

'''  A  scorching  wind,  or  a  lightning  flash. 

"^  This  appears  to  be  referred  to  God.    The  Divine  breath  blows  away  the  wicked. 

^  H.  P.  "Let  not  him  that  is  deceived,  trust  in  Tanity  :  for  vanity  shall  be  his  recompense."  The  im- 
pious man  is  warned  not  to  trust  in  wealth,  honor,  or  other  worldly  support;  for  he  shall  find  himself 
empty-handed  and  desolate.  V.  signifies  that  the  man  who  is  deceived  by  false  principles,  need  not  hope 
to  escape  the  destruction  that  awaits  him,  whatever  sacrifices  he  may  make. 

^^  The  image  of  a  tree  is  still  had  in  view.  Its  fruit  shall  not  attain  to  maturity,  and  its  branches  shall 
wither. 

"■*  The  translation  is  somewhat  free.  The  image  of  a  vine  casting  its  unripe  grapes,  and  of  an  olive 
tree  casting  its  blossoms,  is  employed  to  represent  the  wicked  man,  suddenly  cast  down  from  a  high 
position. 

*^  V.  Dolorem.    It  bears  this  meaning. 

"  Ps.  7  :  15 ;  Isai.  59  :  4.  The  image  of  conception  and  parturition  is  employed.  Good  writes :  "  Their 
womb  worketh  up  a  deceit."  P.  uses  '-belly."  L.  "Body;"  but  the  figure  is  plainly  that  of  the  womb, 
which  is  boldly  employed  by  the  sacred  writer.  St.  Gregory  M.  remarks  that  the  term  is  taken  for  the 
mind,  which  conceives  designs  of  good  or  evil. 

^  Job  does  not  call  in  question  the  abstract  maxims  which  his  censors  lay  down,  but  he  disputes  their 
application  to  his  case. 

2  Vain. 

^  P.  «  What  emboldeneth  thee  that  thou  answerest?"    L.  "  What  compelleth  thee?"' 

4 


50  THEBOOKOFJOB. 

4.  I  also  could  speak  like  you :  and  would  God  your  soul  were  in 
my  soul's  stead.'* 

5.  I  also  will  comfort^  you  with  words,  and  shake  my  head  at  you.^ 

6.  I  would  strengthen  you  with  my  mouth,  and  would  move  my 
lips  as  sparing  you/ 

7.  But  what  shall  I  do  ?®  If  I  speak,  my  pain  will  not  rest :  and 
if  I  hold  my  peace,  it  will  not  depart  from  me.^ 

8.  But  now  my  sorrow^*^  oppresseth  me,  and  all  mj  limbs"  are 
brought  to  nothing. 

9.  My  wrinkles^^  bear  witness  against  me,  and  a  false  speaker^^ 
riseth  up  against  my  face,  contradicting  me. 

10.  He  hath  gathered  together  his  fury  against  me,^^  and  threaten- 
ing me^^  he  gnasheth  with  his  teeth  upon  me :  my  enemy  beholdeth 
me  with  terrible  eyes.^^ 

11.  They  have  opened  their  mouths  upon  me,  and  reproaching  me 
they  have  struck  me  on  the  cheek ;  they  are  filled  with  my  pains.^^ 

12.  God  hath  shut  me  up^^  with  the  unjust  man,  and  iath  delivered 
me  into  the  hands  of  the  wicked. 

13.  I  that  was  formerly  so  wealthy,  am  all  on  a  sudden  broken  to 


•  *  The  soul  ia  taken  for  the  person.  The  meaning  is :  that  you  were  in  my  place.  He  is  not  to  be  considered 
as  seriously  desiring  that  they  should  be  aflBicted. 

*  He  states  what  he  might  do  in  imitation  of  them,  but  docs  not  intimate  that  such  would  be  his 
conduct.  The  verb  expressed  by  comfort,  means  to  join  together,  or  heap  up.  P.  '*  I  could  heap  up  words 
against  you."  To  comfort  with  words  seems,  in  V.,  to  mean  to  comfort  merely  in  words,  or  it  may  be 
taken  ironically. 

•  Insultingly.    This  shows  that  the  former  term  should  be  understood  in  an  unfavorable  sense. 

■■  Instead  of  rejoicing  in  their  misfortune,  he  would  offer  them  consolation  and  encouragement,  and 
restrain  his  lips  from  every  expression  that  might  give  them  pain.  P.  "The  moving  of  my  lips  should 
assuage  your  grief."  O.  '•  With  my  own  mouth  will  I  overpower  you,  till  the  quivering  of  my  lips  shall 
fall." 

■  This  clause  Is  not  In  the  text.  '  B-  V. 

*"  The  nomlnatiTe  Is  not  expressed.  St.  Jerome  and  R.  Eben-Ezra  understand  sorrow.  L.  "  He  hath 
made  me  weary." 

"  P.  ••  Thou  hast  made  desolate  all  my  company."  T\1}^  means  assembly ;  but  was  here  applied 
figuratively  to  the  members  of  the  human  body,  according  to  R.,  Levi,  Ralbag,  and  St.  Jerome.  Q.  "Thou 
bast  struck  aghast  all  my  witnesses." 

"  The  disease  called  elfphantiasU,  with  which  Job  was  afflicted,  manifested  itself  in  wrinkles  all  over 
the  body.  They  testified  that  he  was  suffering  from  a  divine  visitation.  K.  understands  the  verb  of 
binding  fast,  inasmuch  as  Job  was  bound  fast  by  disease,  which  disabled  and  distressed  him. 

"  t^nO  vat%n»  fuUtltood  or  leantifss.  St.  Jerome  takes  it  in  the  former  sense;  R.  prefers  the  latter. 
The  leanness  of  his  face  was  an  evidence  of  his  suffering.  P.  "  My  leanness  rising  up  in  me  beareth 
witness  to  my  face."    0.  "  My  calumniator  riseth  up  against  me ;  he  chargeth  me  to  my  face.'' 

'*  H.  P.  "  He  teareth  me  in  his  wrath."  This  seems  to  be  referred  to  God,  whose  severe  visitation  is 
likened  to  the  action  of  a  wild  bvast  tearing  its  prey.  The  boldness  of  Oriental  Imagery  Is  here  strikingly 
displayed. 

"  P.  <VWho  hateth  me."    The  text  means  rather :  "  He  assaileth  me."  L. 

'*  II.  P.  "  My  enemy  sharpeneth  his  eyes  upon  me." 

"  P.  "  They  bare  gathered  themselves  together  against  mo."  Good :  "  St.  Jerome  most  correctly, 
tatiati  $unt.** 

*■  A  prisoner. 


JOB    XVI.  61 

pieces  :  He  hath  taken  me  by  my  neck  ;^^  He  hath  broken  me,^*^  and 
hath  set  me  up  as  a  mark  for  Him.^^ 

14.  He  hath  compassed  me  round  about  with  His  lances  f^  He  hath 
wounded  my  loins  ;^  He  hath  not  spared,  and  hath  poured  out  my 
bowels^^  on  the  earth. 

15.  He  hath  torn  me  with  wound  upon  wound :  He  hath  rushed  in 
upon  me  like  a  giant. 

16.  I  have  sowed  sackcloth  upon  my  skin,  and  have  covered  my 
flesh  with  ashes. ^ 

17.  My  face  is  swollen^*^  with  weeping,  and  my  eyelids  are  dim.^ 

18.  These  things  have  I  suffered^  without  the  iniquity  of  my  hand, 
when  I  offered  pure  prayers  to  God. 

19.  0  earth,  cover  not  thou  my  blood,  neither  let  my  cry  find  a 
hiding-place  in  thee.^ 

20.  For  behold,  my  witness  is  in  heaven,  and  He  that  knoweth  my 
conscience  is  on  high. 

21.  My  friends  are  full  of  words  :^  my  eye  poureth  out  tears  to 
God. 

22.  And  0  that  a  man  might  so  be  judged^^  with  God,  as  the  son 
of  man  is  judged  with  his  companion  ! 

23.  For  behold,  short  years^  pass  away,  and  I  am  walking  in  a 
path  by  which  I  shall  not  return.^ 

"  In  order  to  cast  him  down,      ^  P.  "  Shaken  me  to  pieces."  Good :  "  Crushed  me."        -^  As  a  target. 

"  H.  P.  '*  His  archers  compass  me  round  about."  St.  Jerome  is  conformable  to  Syr.  Ar.  Good :  "  His 
arrows  fly  around  me." 

22  H.  P.  "Cleaved  my  veins." 

-^  H.  P.  "My  gall."  Its  connection  with  the  liver  makes  its  effusion  a  sign  of  approaching  death. 
Lam.  2  :  11.  Good:  "My  life-gall."  All  this  cannot  be  understood  literally  of  Job,  as  St.  Gregory 
remarks ;  it  may,  however,  be  taken  as  a  description  of  general  suffering. 

■^*  "  I  have  defiled  my  horn  in  the  dust."  The  horn,  which  is  the  symbol  of  strength,  seems  here  to  he 
taken  for  power  and  dignity.  The  change  of  Job  from  wealth  and  prosperity  to  a  lowly  and  suffering 
state,  is  thus  expressed. 

«*  R.  V. 

-■'  II.  P.  "  On  my  eyelids  is  the  shadow  of  death." 

'^  "  These  things  have  I  suffered."    These  words  are  inserted  to  make  it  read  smoothly. 

^  R.  V.  Job  wishes  his  sufferings  to  be  known,  and  apostrophizes  the  earth,  calling  on  it  to  drink  up 
his  blcod,  and  not  to  drown  his  cry.  See  Gen.  3  :  20.  His  blood  was  not  shed,  but  intense  suffering  is 
represented  under  this  image. 

^^  H.  P.  "  My  friends  scorn  me."    St.  Jerome  took  U.  as  used  by  later  Jews  for  "  eloquent." 

2^  He  expresses  a  desire  that  he  were  allowed  to  argue  his  case  before  God,  as  men  plead  before  their 
fellow  mortals.  Then  would  he  hope  to  justify  himself.  By  this  he  intimates  that  man  cannot  resist  God  in 
judgment,  since  he  is  guilty  before  Him,  however  faultless  he  may  appear  to  men. 

2^  "  Years  of  number," — the  years  divinely  assigned  him. 

^^  The  expectation  of  death  keeps  him  humble  and  submissive. 


51^  THEBOOKOFJOB. 


CHAPTER  XVII. 

job's  hope  in  god:  he  expects  rest  in  death. 

1.  My  spirit  is  wasted:^  my  days  are  shortened;^  and  only  the 
grave^  remaineth  for  me. 

2.  I  have  not  sinned,'*  and  my  eye  abideth  in  bitterness.^ 

3.  Deliver  me,®  0  Lord,  and  set  me  beside  Thee,^  and  let  any  man's 
hand  fight  against  me.® 

4.  Thou  hast  set  their  heart  far  from  understanding ;  therefore  they 
shall  not  be  exalted.^ 

5.  He  promiseth  a  prey^^  to  his  companions ;  and  the  eyes  of  His 
children  shall  fail." 

6.  He  hath  made  me  as  it  were  a  byword  of  the  people ;  and  I  am 
an  example^^  before  them. 

7.  My  eye  is  dim  through  indignation ;  and  my  limbs  are  brought 
as  it  were  to  nothing.^^ 

8.  The  just  shall  be  astonished  at  this ;  and  the  innocent  shall  be 
raised  up  against  the  hypocrite." 

9.  And  the  just  man  shall  hold  on  his  way  :  and  he  that  hath  clean 
hands  shall  be  stronger  and  stronger. 

10.  Wherefore  all  of  you  return,  and  come,  and  I  shall  not  find 
among  you  any  wise  man." 


*  n.  p.  "  My  breath  ig  corrupt."    L.  "  My  spirit  is  broken." 
^  Drawing  to  an  end. 

'  The  text  has  the  plural :  one  of  many  graves  is  understood. 

*  P.  "  Are  there  not  mockers  with  me?"    St.  Jerome  took  II.  for  illusions  or  sins. 

*  P.  "Doth  not  mine  eye  continue  in  their  provocation?"  L.  "Their  ofifendings."  Parkhurst:  ''Bit- 
ternesses.'* Fept.  is  altogether  different :  Al><rc/<3ti  Ka/uvm. 

*  P.  "Lay  down:"  it  is  understood  of  a  plisdge,  or  deposit,  made  by  litigants  to  abide  by  the  issue  of 
a  suit  Job  wishes  Qod  to  Judge  him  impartially,  and  therefore  yentures  to  desire,  that  Ho  treat  him  as 
an  equal,  and  according  to  his  merits. 

'  P.  "  Put  mo  in  a  surety  with  thee :"  or  give  security.  This  is  said  as  if  Job  desired  a  guarantee  of  a 
fair  trial.    The  boldness  of  this  language  is  remarkable. 

■  P.  "  Who  is  he  that  will  strike  hands  with  nw  V  This  alludes  to  the  mode  of  giving  bail  one  party 
striking  the  hand  of  the  other,  and  thus  with  joined  hands  pledging  himself.  When  Ood  is  the  adverse 
party,  Job  cannot  hope  for  such  security  ba  litigants  give  each  other. 

*  As  bis  adversaries  were  deprired  of  correct  knowledge,  in  consequence  of  their  pride,  they  could  not 
preTail  against  him  in  the  Ditioe  Judgment. 

"  U.  and  Slmonls  take  it  to  mean :  "  As  a  pn-y  ho  exposes  his  fWends."    V.  represents  the  wicked  man 
as  holding  out  to  bis  friends  hopes  that  shall  utterly  fail. 
"  They  shall  anxiously  look  for  what  they  ^hall  not  obtain. 
'*  The  term  means  a  thing  to  be  spit  upon ;  an  object  of  contempt. 

»•  n.  P.  •'  As  a  shadow."  "  The  wicked  man. 

'*  He  challenges  them  to  return  to  the  discussion. 


JOB    XVIII.  #1 

11.  My  days  have  passed  away ;  my  thoughts  are  broken  off,  tor- 
menting my  heart.^^ 

12.  They  have  turned  night  into  day  f  and  after  darkness  I  hope 
for  light  again. ^^ 

13.  If  I  wait,  helP^  is  my  house ;  and  I  have  made  my  bed  in  dark- 
ness.^ 

14.  I  have  said  to  rottenness :  Thou  art  my  Father ;  to  worms  : 
My  mother  and.  my  sister .^^ 

15.  Where  is  now  then  my  expectation,  and  who  considereth  my 
patience  ?^^ 

16.  All  that  I  have^  shall  go  down  into  the  deepest  pit  :^^  thinkest 
thou  that  there  at  least  I  shall  have  rest  ?^ 


CHAPTER   XVIII. 

BALDAD    AGAIN    REPROVES   JOB  :   AND    DESCRIBES    THE   MISERIES    OF    THE    WICKED. 

1.  Then  Baldad,  the  Suhite,  answered,  and  said : 

2.  How  long  will  ye  throw  out^  words  ?  understand  first,  and  so 
let  us  speak. 

3.  Why  are  we  reputed  as  beasts,  and  counted  vile  before  you  ? 


'^  II.  "  The  possessions  of  my  heart."  Berg  understands  hy  this  expression :  things  very  dear  to  his 
heart, — his  family  inheritance.  Others  take  it  as  synonymous  with  thoughts.  Michaelis  reads  ^B^^ID 
instead  of  ^1^*110  and  interprets  it  "ropes."    St.  Jerome  probably  had  this  reading. 

"  His  anxious  thoughts  made  him  pass  sleepless  nights. 

18  p  a  The  light  is  short  because  of  darkness."  L.  gives  a  literal  translation  :  "  The  light  is  near  in 
presence  of  darkness."  R.  Takes  it  to  mean  the  light  is  near  to  darkness,  that  is,  soon  gives  place  to 
darkness.    His  calamities,  like  a  dark  cloud,  overwhelm  him. 

^'  L.  "  The  nether  world."  He  looks  forward  to  his  speedy  dissolution,  when  he  shall  enter  the  region 
of  the  departed. 

^  In  the  meantime  he  lays  himself  down  to  rest  in  gloom  and  deep  affliction. 

■-'  His  disease  and  the  signs  of  approaching  death  make  him  regard  worms  and  corruption  as  his 
nearest  kindred. 

■-"  The  same  term  is  used  in  each  member  of  this  verse.  It  means  expectation,  or  hope.  He  asks,  who 
shall  see  his  hope  fulfilled. 

^  The  nominative  is  not  expressed  in  the  text,  but  is  understood.  His  disappointed  hopes  terminate 
in  death. 

"  P.  "  To  the  bars  of  the  pit."  L.,  after  Schroeder,  interprets  it:  "My  limbs  sink  down  to  the  nether 
world;"  but  R.,  with  Schnurrer,  explains  it  of  loneliness  and  desolation,  such  as  is  imagined  in  departed 
spirits. 

25  p  <«  "w^hen  our  rest  together  is  in  the  dust."  R.  takes  the  T\T\1  for  a  verb,  and  explains  it:  "  When 
we  shall  descend  together  into  the  dust."    L.  "  Truly  in  the  dust  alone  there  is  rest  for  all." 

*  U,  P.  "  How  long  will  it  be  ere  ye  make  an  end  of  words?"  This  may  be  addressed  to  Job  and  his 
adherents. 


54  THE    BOOK    OF    JOB. 

4.  Thou  that  destroyest^  thy  soul  in  thy  fury,  shall  the  earth  he 
forsaken  for  thee,  and  shall  rocks  be  removed  out  of  their  place  ?^ 

5.  Shall  not  the  light  of  the  wicked  be  extinguished,  and  the  flame^ 
of  his  fire  not  shine  ? 

6.  The  light  shall  be  dark  in  his  tent :  and  the  lamp  that  is  over 
him  shall  be  put  out. 

7.  The  step^  of  his  strength  shall  be  straitened :  and  his  own  coun- 
sel shall  cast  him  down  headlong. 

8.  For  he  hath  thrust  his  feet  into  a  net,  and  walketh  in  its  meshes. 

9.  The  sole  of  his  foot^  shall  be  held  in  a  snare :  and  thirst^  shall 
burn  against  him. 

10.  A  gin  is  hidden  for  him  in  the  ground,  and  his^  trap  upon  the 
path. 

11.  Fears  shall  terrify  him  on  every  side,  and  shall  entangle^  his 
feet. 

12.  Let  his  strength  be  wasted  with  famine,  and  let  hunger  invade 
his  ribs.^" 

13.  Let  it  devour  the  beauty  of  his  skin,  let  the  first-born  death" 
consume  his  arms. 

14.  Let  his  confidence^^  be  rooted  out  of  his  tent,^^  and  let  destruc- 
tion tread  upon  him  like  a  king.^'* 

15.  Let  the  companions  of  him  that  is  not  dwell  in  his  tent  :^^  let 
brimstone^^  be  sprinkled  in  his  habitation. 


■  He  likens  Job  to  a  wild  beast  ready  to  tear  himself  to  pieces.    The  participle,  which  is  in  the  third 
person,  is  used  for  the  second,  in  the  vocative  case,  as  is  often  done.    Abdiah  3:4;  Habac.  2  :  15, 16. 
'  Shall  all  nature  be  disturbed  by  earthquakes,  or  otherwise,  to  humor  an  individual  ? 

*  P.  "Spark."  1{.  proves  from  a  cognate  Arabic  word,  that  St.  Jerome  has  given  its  true  meaning. 
The  text  is  not  by  way  of  interrogation. 

*  His  steps,  previously  firm  and  tree,  shall  be  confined.    A  state  of  restraint  is  described. 

*  m«"heel." 

.  *  '  St.  Jerome  seems  to  have  used  this  term  for  a  bloodthirsty  person.  P.  "The  robber  shall  prevail 
against  him."  R.,  after  Le  Clerc,  understands  a  net,  or  trap,  corresponding  to  snare,  in  the  other  member. 
An  Arabic  word  of  like  sound  bears  this  meaning. 

*  A  trap  for  him. 

'  His  fears  agitato  him,  and  impel  him  from  one  direction  to  another. 

«o  p,  *•  Destruction  shall  be  ready  at  his  side."  St.  Jerome  translates  it  conformably  to  the  preceding 
member.  St.  Gregory  M.  observes  that,  "according  to  the  custom  of  the  Scripture,  Job  speaks  as  wishing 
what  be  foresees  will  take  place,  not  uttering  an  imprecation,  but  a  prediction." 

"  A  premature  death,  or  a  frightful  death. 

'^  The  things  in  which  he  trusted,  wealth,  power,  glory. 

'*  Let  them  be  utterly  taken  ttom  him. 

'*  R.  says  that  this  is  by  no  means  an  unsuitable  interpretation  ;  yet,  as  the  verb  in  Hiphil  usually 
has  an  intransitive  meaning,  be  prefers  understanding  it  thus.  P.  *"  Let  it  lead  him  to  the  king  of 
terrors."    Such  a  king  is  conceived  to  preside  in  the  region  of  the  departed. 

**  No  nominative  ia  expressed;  but  the  verb  may  be  taken  impersonally,  so  as  to  mean  that  persons 
■hall  dwell  there,  he  being  oast  out. 

**  The  thunderbolt  i>  meant    Let  his  dwelling  be  stricken  by  it. 


JOB  XIX.  55 

16.  Let  his  roots  be  dried  up  beneath,  and  his  harvest^''  destroyed 
above. 

17.  Let  the  memory  of  him  perish  from  the  earth :  and  let  not  his 
name  be  renowned  in  the  streets. ^^ 

18.  He  shall  drive  him^^  out  of  light  into  darkness,  and  shall  re- 
move him  out  of  the  world. 

19.  His  seed  shall  not  subsist,  nor  his  oiFspring-*^  among  his  people, 
nor  any  remnants^^  in  his  country. ^^ 

20.  They  that*  come  after  him  shall  be  astonished  at  his  day  :^  as 
horror  fell  upon  them  that  went  before. ^^ 

21.  These  then  are  the  tents^  of  the  wicked,  and  this  the  place  of 
him  that  knoweth  not  God.^^ 


CHAPTER   XIX. 


JOB    COMPLAINS    OF   THE   CRUELTY   OP    HIS   FRIENDS :    HE   DESCRIBES   HIS   OWN 
SUFFERINGS,   AND   HIS    BELIEF   OF   A    FUTURE   RESURRECTION. 

1.  Then  Job  answered,  and  said  : 

2.  How  long  do  ye  afflict  my  soul,  and  break  me  in  pieces  with 
words  ? 

3.  Behold,  these  ten  times^  ye  confound  me,  and  are  not  ashamed 
to  oppress  me. 

4.  For  if  I  have  erred,^  my  error  shall  be  with  myself. 

5.  But  ye  set  yourselves  up  against  me,  and  reproach  me  with  my 
disgrace.^ 

6.  At  least  now  understand  that  God  hath  afflicted  me  severely,^ 
and  compassed  me  with  His  scourges.^ 

"  This  is  the  usual  force  of  H.,  which,  however,  seems  to  be  here  employed  for  the  branch  of  a  tree. 

^  In  places  of  public  resort.  Prov.  2  :  22. 

^*  He  shall  be  driren.     The  verb  is  taken  impersonally.     The  wicked  man  falls  from  his  splendid 
position  into  misery,  and  in  the  end  passes  to  the  region  of  eternal  darkness. 

-°  Descendant, — grandson.  -'  Posterity. 

^  In  the  place  of  his  abode.  ^  At  his  reverses. 

-*  Ilis  cotemporaries  may  be  meant. 

^*  Their  dwellings  are  subject  to  these  changes. 

^  Practically  by  the  observance  of  His  law.  '■  Many  times. 

^  Practical  error  is  meant.  '  R.  V. 

''  nij.^  P-  "Overthrown."  L.  "  Bent  me  down."  He  complains  of  the  severity  of  the  Divine  visitation, 
not  that  God  acted  unjustly,  but  that  an  occasion  appeared  to  be  given  by  the  fault  of  his  afflicted 
servant.    "  How  harshly,"  exclaims  St.  Gregory,  "does  this  expression  sound  on  the  lips  of  the  just  man 
when  scourged,  which,  nevertheless,  was  not  dictated  by  pride,  but  wrung  from  him  by  suffering!" 
*  11.  P.  '•  Net."    Job  felt  himself,  as  it  were,  caught  in  a  net.     St.  Jerome  drops  the  figure. 


56  THEBOOKOFJOB. 

7.  Behold,  I  cry*  suffering  violence,*^  and  no  one  heareth :  I  cry 
aloud,  and  there  is  none  to  judge/ 

8.  He  hath  hedged  in  my  path  round  about,  and  I  cannot  pass : 
and  in  my  way  He  hath  set  darkness.^ 

9.  He  hath  stripped  me  of  my  glory,  and  hath  taken  the  crown^ 
from  my  head. 

10.  He  hath  destroyed  me  on  every  side,  arid  I  am  lost :  and  He 
hath  taken  away  my  hope,  as  from  a  tree  that  is  plucked  up.^*^ 

11.  His  wrath  is  kindled  against  me  :  and  He  hath  counted  me  as 
His  enemy." 

12.  His  troops  have  come  together,  and  have  made  themselves  a 
way  by  me,  and  have  besieged  my  tent  round  about. 

13.  He  hath  put  my  brethren  far  from  me :  and  my  acquaintance 
like  strangers  have  departed  from  me. 

14.  My  kinsmen  have  forsaken  me ;  and  they  that  knew  me  have 
forgotten  me. 

15.  They  that  dwell  in  my  house,  and  my  maid-servants,  count  me 
as  a  stranger ;  and  I  am  like  an  alien  in  their  eyes. 

16.  I  called  my  servant,  and  he  gave  me  no  answer :  I  entreated 
him  with  my  own  mouth. 

17.  My  wife  abhor reth  my  breath :  and  I  entreat  the  children  of 
my  body.^^ 

18.  Even  fools*^  despise  me  :  and  when  I  am  gone  from  them,^^  they 
speak  against  me. 

19.  They  that  were  once  my  counsellors,  abhor  me ;  and  he^^  whom 
I  loved  most  is  turned  against  me. 

20.  The  flesh  being  consumed,  my  bone  cleaveth  to  my  skin :  and 
nothing  but  lips  are  left  about  my  teeth. ^*^ 

21.  Have  pity  on  me,  have  pity  on  me,  at  least  ye  my  friends ; 
because  the  hand  of  the  Lord  hath  touched  me.^^ 


*  CompUioing  of  th«  wrong  done  him. 
^  To  exeroiae  Jaatice  in  bis  regard. 

'  CoTered  bis  path  with  darkness,  >o  that  he  cannot  see  to  advance. 

•  Deprived  him  of  every  ornament.    Job  wim  a  prince. 

'**  H.  P.  •^  Like  a  tree."    The  other  words  are  explanatory. 

"  Treated  him  an  such.    God  is  never  mistaken  in  judgment;  but  He  sometimes  treats  His  servants 

like  enemies,  to  giTo  occasion  for  meritorious  endurance. 
"  His  grown  children  had  perished  by  the  fallinj?  of  the  house.    Younger  children  may  have  survived, 

who  had  not  been  called  to  the  ban<iuets.    These  were  addressed  in  a  tone  of  entreaty,  as  it  were  seeking 

a  faTor  fjrom  them. 
'»  II.  P.  "  Young  children."    D'S'lj;  M8S.  173  K.  has  D'S'lX  as  V.  "  H.  P.  •♦  I  arose." 

"  II.  P.  "They."  "  II.  V.  ^ 

"  He  at  length  appeals  to  their  pity,  be  being  a  Tictim  of  the  Divine  visitation. 


JOB  XIX.  57 

22.  Why  do  ye  persecute  me  as  God/^  and  glut  yourselves  with  my 
flesh  ?i^ 

23.  Who  will  grant  me  that  my  words  may  be  written  ?  who  will 
grant  me  that  they  may  be  marked  down^  in  a  book, 

24.  With  an  iron  stile,  and  on  a  plate  of  lead,^^  or  else  be  graven 
with  an  instrument  on  the  rock  ?^^ 

25.  For  I  know  that  my  Redeemer  liveth,^^  and  on  the  last  day  P^ 
shall  rise  out  of  the  earth  : 

26.  And  I  shall  be  clothed  again  with  my  skin,^^  and  in  my  flesh  I 
shall  see  my^^  God  ; 

27.  Whom  I  myself  shall  see,  and  my  eyes  shall  behold,  and  not 
another  -P  this,  my  hope,  is  laid  up  in  my  bosom.^ 

28.  Why  then  do  ye  say  now :  Let  us  persecute  him ;  and  let  us 
find  the  root  of  the  matter^  against  him  ? 

29.  Flee  then  from  before  the  sword,^  for  the  sword  is  the  revenger 
of  iniquities  :  and  know  ye  that  there  is  a  judgment. 


*'  bx-IDD  As  God  persecuted  him.  He  dare  not  call  in  question  the  right  of  God,  as  supreme  Lord, 
to  treat  him  severely;  but  he  denies  that  his  friends  should  take  on  themselves  to  act  in  like  manner. 
Reiske  translates  it :  "Asa  roe,"  or  deer. 

*'  This  figure  was  applied  to  slanderers,  who  were  said  to  tear  in  pieces  and  devour  the  flesh  of  those 
whom  they  calumniated. 

'^  P.  "  Printed."    Adam  Clarke  justly  calls  this  a  strange  mistake. 

-•  Writing  was  at  that  period  done  with  an  iron,  or  steel,  sometimes  on  leaden  tablets,  sometimes  on 
stone :  the  incisions  made  on  stone  were  filled  with  lead,  to  render  the  characters  more  distinct  and  last- 
ing.   See  also  Jer.  17  :  1. 

s-^  P.  my^  V.  Silex. 

^  ^ /K  J  This  means  a  near  relation  authorized  to  avenge  the  wrongs,  or  vindicate  the  rights  of  another. 
Job  applies  the  term  to  God,  to  whom  he  looks  confidently  for  redress  and  relief. 

'^^  Lit.  "  And  in  the  end  He  shall  rise  upon  the  dust."  This  term  is  allowed  by  R.  to  refer  to  the  state 
of  the  dead,  whose  bodies  are  in  dissolution.  He  thinks  that,  taken  in  connection  with  the  verb  and 
preposition,  it  means  that  God  will  at  last  do  him  justice,  when  his  body  shall  lie  in  ashes,  over  which 
remains  of  His  servants  He  watches.  There  is  little  appearance,  however,  that  Job  looked  forward  to 
the  restoration  of  his  prosperity. 

^*  H.  P.  "  And  though  after  my  skin  worms  destroy  this  body."  This  refers  to  the  dissolution  of  the 
body. 

^'  The  pronoun  is  not  in  the  text.  The  words  plainly  regard  the  sight  of  God  by  Job  in  the  flesh.  They 
are  not  naturally  explained  of  a  prosperous  stats,  in  which  he  might  enjoy  Divine  favor  on  earth. 

'^  This  strong  asseveration,  that  in  his  flesh  he  should  see  God  with  his  own  eyes,  did  not  imply  a  privi- 
lege confined  to  himself.  God,  being  a  pure  spirit,  cannot  be  seen  with  the  eye;  but  the  body  sharing 
the  bliss  of  the  soul,  is  considered  as  seeing  Him. 

^  R.  The  remarkable  language  of  Job  in  these  last  verses,  shows  that,  under  Divine  illumination,  he 
contemplated  the  future  resurrection  of  the  body.  The  belief  of  a  future  life,  appertains  to  the  original 
tradition  of  the  human  family,  which  underlies  the  Mosaic  dispensation. 

^  Accusation. 

^  He  bids  them  not  provoke  God  by  rash  judgments,  since  He  may  abandon  them  to  the  sword  of  their 
enemies. 


58  THE    BOOK    OF    JOB. 


CHAPTER   XX. 

SOPHAR  DECLARES  THE  SHORTNESS  OF  THE  PROSPERITY  OF  THE  WICKED,  AND  THEIR 

SUDDEN  DOWNFALL. 

1.  Then  Sophar,  the  Naamathite,  answered,  and  said  : 

2.  Therefore  various  thoughts  succeed  one  another  in  me  ;^  and  my 
mind  is  hurried  away  to  different  things.^ 

3.  The  doctrine  with  which  thou  reprovest  me^  I  hear ;  and  the 
spirit  of  my  understanding  answer eth  for  me. 

4.  This  I  know*  from  the  beginning,  since  man  was  placed  upon  the 
earth, 

5.  That  the  praise*^  of  the  wicked  is  short,  and  the  joy  of  the  hypo- 
crite but  for  a  moment. 

6.  If  his  pride  mount  up  even  to  heaven,  and  his  head  touch  the 
clouds : 

7.  In  the  end  he  shall  be  destroyed  like  a  dunghill :  and  they  that 
had  seen  him  shall  say  :  Where  is  he  ? 

8.  As  a  dream  that  fleeth  away  he  shall  not  be  found ;  he  shall 
pass  as  a  vision  of  the  night : 

9.  The  eye  that  had  seen  him  shall  see  him  no  more ;  neither  shall 
his  place  any  more  behold  him.^ 

10.  His  children  shall  be  oppressed  with  want;^  and  his  hands^ 
shall  render  to  him  his  sorrow.^ 

11.  His  bones  shall  be  filled  with  the  vices  of  his  youth  ;^*^  and  they^^ 
shall  sleep  with  him  in  the  dust. 

•  H.  p.  •*  My  thoughts  caase  me  to  answer,'*— suggest  an  answer,  prompt  me.  Good :  "  Whither  would 
my  tumult  transport  meT'  He  remarks:  "The  only  commentator  who  has  in  any  way  understood  this 
pMMg«  is  St.  Jerome." 

•  "Wsre  again  St.  Jerome  gives  us  the  sense,  hut  not  the  words."  Good. 

•  H.  P.  •'The  check  of  my  reproach."  Sophar  feels  moved  to  reply  to  the  observations  of  Job,  which 
involved  the  condemnation  of  his  course. 

•  H.  P.  "Knowest  tiiou  not  this?" 

•  IL  P.  "The  triumphing"— the  exultation.  •  Ps.  102  :  16. 

'  P.  "  Shall  seek  to  please  the  poor."  Syr.  agrees  with  St  Jerome.  Good  also.  Chald. :  "  The  poor 
shall  crush  his  children."  This  is  adopted  by  Schnurrer.  The  reverse  of  fortune  is  foretold,  whereby 
the  poor,  who  bad  been  oppressed,  become  opprt'ssors  of  his  children.  Ps.  108  :  10. 

•  The  hands  of  the  wicked  man  may  be  regarded  as  having  prepared  for  him  the  punishment  of  his 
crimes  in  the  persons  of  his  children. 

•  U1K-  P.  "Their  goods."  L.  •«  His  (ill-gotten)  wealth.*'  V.  "  Dolorem."  This  may  bo  understood  of 
retribution  providentially  taken  for  the  wrong  done  and  pain  caused. 

10  p  n  Pull  „y  j;,g  ,,„  of  hjg  youth."  Good  remarks :  «•  Our  common  version  is  derived  from  the  Vul- 
gate, in  general  an  admirable  translation."  Supra  13  :  26.  Syr.,  Ar.,  Sept.,  and  Simonis  so  understand 
it.    R.  takes  it  fbr  secret  sins.  Ps.  89  :  8. 

"  U.  is  singular.    Vice  may  be  said  to  sleep  with  man  in  the  dust,  as  It  often  continues  until  death. 


JOB  XX.  59 

12.  For  when  evil  shall  be  sweet  in  his  mouth,  he  will  hide  it  under 
his  tongue. ^^ 

13.  He  will  spare  it,  and  not  forsake  it ;  and  will  hide  it  in  his 
throat. 

14.  His  bread  in  his  stomach  shall  be  turned  into  the  gall  of  asps 
within  him.^^ 

15.  The  riches  which  he  hath  swallowed  he  shall  vomit  up :  and 
God  shall  draw  them  out  of  his  stomach. 

16.  He  shall  suck  the  head^*  of  asps ;  and  the  viper's  tongue  shall 
kill  him. 

17.  (Let  him  not  see  the  streams  of  the  river,  the  brooks  of  honey 
and  of  butter.)^^ 

18.  He  shall  be  punished  for  all  that  he  did,^^  and  yet  shall  not  be 
consumed  :^^  according  to  the  multitude  of  his  devices,  so  also  shall  he 
suffer.  ^^ 

19.  Because  he  brake  in  and  stripped  the  poor :  he  hath  violently 
taken^^  a  house  which  he  did  not  build. 

20.  And  yet  his  stomach  was  not  filled:  and  when  he  hath  the 
things  he  coveted,  he  shall  not  be  able  to  enjoy  them. 

21.  There  was  nothing  left  of  his  meat:  and  therefore  nothing 
shall  continue  of  his  goods  : 

22.  When  he  shall  be  filled  he  shall  be  straitened,^^  he  shall  burn,^^ 
and  every  sorrow^  shall  fall  upon  him. 

23.  May  his  stomach  be  filled,^  that  Ciod  may  send  forth  the  wrath 
of  His  indignation  upon  him,  and  rain  down  His  war^  upon  him. 

24.  He  shall  flee  from  weapons  of  iron,  and  shall  fall  upon  a  bow 
of  brass.^ 


'^  Like  honey,  the  sweetness  of  which  he  desires  to  enjoy. 

"  The  delicious  taste  shall  be  changed  into  bitterness.    The  indulgence  of  vice  is  followed  by  pain. 

"  Chald.    P.  "  The  poison."    The  same  letters  admit  either  meaning. 

*'  An  exaggerated,  but  usual  expression,  denoting  great  fertility. 

iG  p_  <i  That  which  he  labored  for  shall  he  restore."  H.  may  mean  the  labor  of  hirelings  which  he  with- 
held. 

"  P.  "  And  shall  not  swallow  it  down."  The  figure  is  that  of  a  man  who  has  in  his  mouth  food  which 
he  long  toiled  to  secure,  which,  nevertheless,  he  is  compelled  to  disgorge. 

^*  P.  "  According  to  his  substance  shall  the  restitution  be,  and  he  shall  not  rejoice  therein."  V.  gives 
a  paraphrase.    His  great  efforts  to  secure  wealth,  and  his  pain  from  disappointment,  are  expressed. 

"  Taken  possession  of.  R.  V. 

^  In  his  abundance  he  shall  not  feel  content :  his  wealth  will  speedily  vanish.  "  Whilst  he  is  anxious 
to  preserve  what  he  has  accumulated,  the  very  abundance  puts  him  in  straits."  St.  Gregory  M. 

2*  This  appears  to  be  a  second  version  of  the  same  word. 

^  P.  "  Every  hand  of  the  wicked," — every  one  whom  he  had  oppressed. 

^  H.  P.  "When  he  is  about  to  fill  his  belly." 

'^^  IDIH/S-  P.  "  While  he  is  eating."  L.  "  For  his  eating."  He  prays  that  God  may  visit  him  in  wrath, 
and  shower  chastisements  on  him,  so  that  they  may  become  like  his  nourishment. 

2s  p  «<xhe  bow  of  brass  shall  strike  him  through."  In  escaping  a  less  danger,  he  falls  beneath  a  fatal 
stroke. 


60  THEBOOKOFJOB. 

25.  The  sword  is  drawn  out,  and  cometh  forth  from  its  scabbard,^ 
and  glittereth  in  his  gall  :^  the  terrible  ones^  shall  go  and  come  upon 
him. 

26.  All  darkness  is  hid  in  his  secret^  places :  a  fire  that  is  not ' 
kindled  shall  devour  him :  he  shall  be  afflicted  when  left^^  in  his  tent. 

27.  The  heavens  shall  reveal  his  iniquity,  and  the  earth  shall  rise 
up  against  him. 

28.  The  produce  of  his  house  shall  be  exposed,  he  shall  be  pulled 
down^^  in  the  day  of  God's  wrath. 

29.  This  is  the  portion  of  a  wicked  man  from  God,  and  the  inheri- 
tance of  his  doings  from  the  Lord. 


CHAPTER  XXI. 

JOB  SHOWS  THAT  THE  WICKED  OFTEN  PROSPER  IN  THIS  WORLD,  EVEN  TO  THE  END 
OP  THEIR  life;  BUT  THAT  THEIR  JUDGMENT  IS  IN  ANOTHER  WORLD. 

1.  Then  Job  answered,  and  said : 

2.  Hear,  I  beseech  you,  my  words,  and  repent.^ 

3.  Suffer  me,  and  I  will  speak ;  and  after,  if  ye  please,  laugh  at 
my  words. 

4.  Is  my  debate^  against  man,  that  I  should  not  have  just  reason  to 
be  troubled  ? 

5.  Hearken  to  me  and  be  astonished ;  and  lay  your  finger  on  your 
mouth. ^ 

^  6.  As  for  me,  when  I  remember,*  I  am  afraid,  and  trembling  taketh 
hold  on  my  flesh. 

7.  Why  then  do  the  wicked  live,  advance,^  and  are  mighty  in 
riches  ? 


"  The  body  of  tha  wicked  in  which  it  was  plunged. 

"  The  gall  appeari  on  it.  ^  The  terrors  of  death. 

*  WhereTer  he  seeks  to  conceal  himself  he  finds  darkness,  that  is,  calamities. 
*"  This  may  be  understood  of  any  one  who  may  remain  in  his  dwelling. 
•»  P.  "  nit  goods  shall  flow  away." 

'  II.  P.  "  Let  this  bo  your  consolations."  The  ycrb,  from  which  the  noun  is  derived,  in  tho  conjuga- 
tion Niphal,  means  to  repent;  but  K.  maintains  thiit  tho  noun  does  not  admit  this  meaning.  Good, 
nevertheless,  in  accordance  with  St.  Jerome,  renders  it :  "  May  this  produce  your  retraction." 

"  P.  "Complaint."  Having  to  plead  his  cause  with  reference  to  God,  he  is  necessarily  embarrassed 
by  the  consideration  of  the  Divine  sanctity  and  majesty. 

"  As  persons  struck  with  amaiement.  *  The  ways  and  counsels  of  God. 

*  P.  "  Become  old.  Yea,  are  mighty  In  power."  Aben.  Eira  explains  it  of  Increasing  in  solid  wealth. 
Chald.  Ar.  support  this  meaning. 


JOB    XXI.  61 

8.  Their  seed  continueth  before  them,^  a  multitude  of  kinsmen,  and 
of  children's  children^  in  their  sight. 

9.  Their  houses  are  secure  and  peaceable :  and  the  rod^  of  God  is 
not  upon  them. 

10.  Their  cattle  conceive,  and  faiP  not :  their  cow  calveth,  and 
casteth  not  her  calf.^*^ 

11.  Their  little  ones  go  out  like  a  flock ;  and  their  children  dance 
and  play. 

12.  They  take  the  timbrel,  and  the  harp,  and  rejoice  at  the  sound 
of  the  pipe.^^ 

13.  They  spend  their  days  in  pleasure,^^  and  in  a  moment  they  go 
down  to  hell  :^^ 

14.  They  say  to  God :  Depart  from  us,  we  desire  not  the  knowledge 
of  Thy  ways.i^ 

15.  Who  is  the  Almighty,  that  we  should  serve  Him  ?  and  what 
doth  it  profit  us  if  we  pray  to  Him  ? 

16.  Yet  because  their  prosperity^^  is  not  in  their  hand,  may  the 
counsel  of  the  wicked  be  far  from  me. 

17.  How  often  is  the  lamp  of  the  wicked  put  out,^^  and  a  deluge^'^ 
cometh  upon  them ;  and  He  distributes  sorrows^^  in  His  wrath. 

18.  They  shall  be  as  chaif  before  the  wind,  and  as  ashes^^  which  the 
whirlwind  scatter eth. 

19.  God  shall  lay  up  the  sorrow^  of  the  father  for  his  children  :  and 
when  He  shall  repay,  then  shall  he  know  it. 

20.  His  eyes  shall  see  his  own  destruction,  and  he  shall  drink  of 
the  wrath  of  the  Almighty. 

21.  For  what  is  it  to  him  what  befalleth  his  house  after  him :  and 
if  the  number  of  his  months  be  diminished  by  one-half? 

22.  Shall  any  one  teach  God  knowledge,  who  judgeth  those  that 
are  high  ?^^ 

"  Their  children  grow  up  to  maturity  in  their  lifetime. 

''  H.  P.  "Their  offspring."    V.  paraphrases  it:  "A  multitude,"  &c. 

^  The  chastisement. 

^  P.  "Their  bull  gendereth."  R.  refers  it  to  the  cov/,  which  is  distinctly  mentioned  in  the  following 
member. 

^°  Makes  no  abortion.  "  Good  :  "  Organs  were  not  in  use  at  that  early  period." 

*'2  "  Good"  is  the  term  used  in  the  text.    It  means  enjoyment. 

"  "To  the  nether  world."'  L.  Job  dwells  on  the  apparent  happiness  of  the  wicked  even  to  the  last  mo- 
ment of  life,  since  they  often  pass  to  the  other  life  speedily  and  without  suffering. 

"  Infra  34  :  27.    Ps.  35  :  4. 

**  Their  happiness.  The  text  has  it  interrogatively :  Is  not  their  happiness  in  their  hand?  within  their 
reach  ? 

"^  Their  race  becomes  extinct.    The  text  rather  means  how  seldom  this  happens. 

"  Destruction.  "  God  sends  calamities.  "  H.  signifies  chaff. 

^  II.  P.  "  Iniquity."  God  visits  the  sins  of  parents  on  their  children  by  a  secret,  but  just  counsel, 
without  punishing  these  for  sins  of  which  they  are  wholly  guiltless. 

^^  St.  Gregory  understands  this  of  the  fallen  angels. 


62  THE    BOOK    OF    JOB. 

23.  One  man  dieth  strong  and  hale,  rich  and  happy : 

24.  His  bowels  are  full  of  fat,  and  his  bones  are  moistened  with 
marrow. 

25.  But  another  dieth  in  bitterness  of  soul  without  any  riches  :^ 

26.  And  yet  they  sleep  together  in  the  dust,  and  worms  cover  them. 

27.  Surely  I  know  your  thoughts,  and  your  unjust  judgments 
against  me. 

28.  For  ye  say :  Where  is  the  house  of  the  prince  ?  and  where  are 
the  dwelling-places  of  the  wicked  ? 

29.  Ask  any  one  of  them  that  go  by  the  way,  and  ye  shall  per- 
ceive that  he  knoweth  these  same  things.^ 

30.  Because  the  wicked  man  is  reserved  to  thejday  of  destruction, 
and  he  shall  be  brought  to  the  day  of  wrath.^ 

31.  Who  shall  reprove  his  way  to  his  face?  and  who  shall  repay 
him  what  he  hath  done  ? 

32.  He  shall  be  brought  to  the  graves,  and  shall  watch^  in  the  heap 
of  the  dead. 

33.  He  hath  been  acceptable  to  the  gravel  of  Cocytus  ;^  and  he 
shall  draw  every  man  after  him,^  and  there  are  innumerable  before 
him.28 

34.  How  then  do  ye  comfort  me  in  vain,  whereas  your  answer  is 
shown  to  be  repugnant  to  truth  ?^ 


^  p.  "  Neyer  eateth  with  any  pleasure."  The  text  means  that  he  never  enjoyed  happiness  or  pros- 
perity. L.  "Hath  never  partaken  of  any  happiness."  The  condition  of  two  men  is  contrasted:  their 
end  in  death  is  alike. 

*■  II.  P.  "Do  ye  know  their  tokens?"  St.  Jerome  gives  it  in  an  afiflirmative  form.  The  tokens  are 
taken  for  the  various  sources  of  information  which  travellers  have  had. 

-*  The  sense,  as  given  hy  R.,  conformably  to  the  scope  of  Job,  is,  that,  on  the  day  of  destruction,  the 
wicked  man  is  preserved;  and,  on  the  day  of  wrath,  he  is  brought  forth  from  danger.  Job  insists  that, 
in  the  ordinary  dealings  of  God  with  men,  the  wicked  are  favored  and  protected. 

"*  lie  is  distinguished  by  a  proud  monument  amidst  the  dead.  Uis  memory  is  preserved.  Good : 
"  Around  his  tomb  they  shall  keep  watch." 

"  P.  "  The  clods  of  the  valley  shall  be  sweet  unto  him."  He  rests  tranquilly  beneath  them.  St.  Jerome 
took  Snj  for  a  river,  as  it  sometimes  signifies  the  water  which  flows  through  a  valley,  and  called  it  by 
the  classic  name  Cocytus,  one  of  the  rivers  of  hell.  The  wicked  man  is  described  as  favored  even  in  death 
with  special  marks  of  distinction.  ^ 

"  By  the  favors  which  he  is  seen  to  enjoy. 

"  Already  entombed,  and  aggregated  to  the  dead. 

T>  St.  Jerome  freely  translates  this  last  clause,  which  means  that  prevarication  is  found  in  their  an* 
swers.  "  The  friends  of  blessed  Job  could  not  comfort  him,  inasmuch  as  their  discourses  wore  opposed  to 
truth."  St.  Gregory  M.  This  opposition  seems  to  be  rather  in  the  application  of  their  maxims  to  his 
case,  than  in  the  maxims  themselvea. 


JOB  XXII.  68 


CHAPTER   XXII. 

ELIPHAZ    FALSELY   IMPUTES   MANY   CRIMES   TO    JOB  ;    BUT    PROMISES    HIM    PROSPERITY 

IF    HE   WILL    REPENT. 

1.  Then  Eliphaz,  the  Themanite,  answered,  and  said : 

2.  Can  man  be  compared  with  God,  even  though  he  were  of  per- 
fect knowledge  ?^ 

3.  What  doth  it  profit^  God  if  thou  be  just  ?  or  what  dost  thou  give 
Him  if  thy  way  be  unspotted  ? 

4.  Shall  He  reprove  thee  for  fear,^  and  come  with  thee  into  judg- 
ment : 

5.  And  not  for  thy  manifold  wickedness,  and  thy  infinite  iniquities  ? 

6.  For  thou  hast  taken  away  the  pledge  of  thy  brethren  without 
cause.^  and  stripped  the  naked^  of  their  clothing. 

7.  Thou  hast  n^;  given  water  to  the  weary ;  thou  hast  withholden 
bread  from  the  hungry. 

8.  In  the  strength  of  thy  arm^  thou  didst  possess  the  land ;  and 
being  the  most  mighty^  thou  boldest  it. 

9.  Thou  hast  sent  widows  away  empty,  and  the  arms  of  the  father- 
less thou  hast  broken  in  pieces. 

10.  Therefore  art  thou  surrounded  with  snares,  and  sudden  fear 
troubleth  thee. 

11.  And  didst  thou  think  that  thou  shouldst  not  see  darkness,  and 
that  thou  shouldst  not  be  covered  with  the  violence  of  overflowing 
waters  ?^ 

12.  Dost  not  thou  think  that  God  is  higher  than  heaven,  and  is 
elevated  above  the  height  of  the  stars  ?^ 

13.  And  thou  sayst :  What  doth  God  know  ?  and  He  judgeth  as  it 
were  through  a  mist. 

*  V.  is  free.  II.  P.  "Can  a  man  be  profitable  unto  God,  as  he  that  is  wise  is  profitable  unto  himpelf?" 
Eliphaz  denies  that  man,  by  his  justice,  renders  any  service  to  God,  since  lie  is  essentially  independent, 
although  the  wise  man,  by  his  prudent  conduct,  secures  for  himself  great  advantages. 

-  H.  P.  "  Is  it  any  pleasure?"    This  here  implies  profit. 

^  H.  P.  "Of  thee."    Shall  God  be  restrained  from  judging  by  respect,  or  regard,  for  man? 

*  The  charges  of  Eliphaz  rested  on  mere  surmise,  originating  in  the  persuasion  that  God  would  not 
suffer  an  innocent  man  to  be  afflicted. 

'  Those  who  were  miserably  clad. 

'^  P.  "  But  as  for  the  mighty  man  he  had  the  earth."  Eliphaz  blames  Job  for  occupying  the  country  by 
force,  which  he  had  not  done. 

^  The  man  of  commanding  aspect. 

*  "  Eliphaz  compares  afflictions  to  overwhelming  waters."  St.  Gregory  M.  '  R.  V. 


M  THEBOOKOFJOB. 

14.  The  clouds  are  his  covert;   and  He  doth  not  consider  our 
things  ;^^  and  He  walketh  about  the  poles"  of  heaven. 

15.  Dost  thou  desire  to  keep  the  path  of  ages/^  which  wicked  men 
have  trodden  ? 

16.  Who  were  taken  away  before  their  time,  and  a  flood^^  overthrew 
their  foundation : 

17.  Who  said  to  God :  Depart  from  us ;  and  looked  upon  the  Al- 
mighty as  if  He  could  do  nothing  :^^ 

18.  Whereas  He  hath  filled  their  houses  with  good  things ;  whose 
way  of  thinking^*  be  far  from  me. 

19.  The  just  see,  and  rejoice:  and  the  innocent  laugh  them  to 
scorn.^^ 

20.  Is  not  their  exaltation^^  cut  down,  and  hath  not  fire  devoured 
the  remnants^^  of  them  ? 

21.  Submit  thyself  ^^  then  to  Him,  and  be  at  peace :  and  thereby 
thou  shalt  have  the  best  fruits.^ 

22.  Receive  the  law  of  His  mouth ;  and  lay  up  His  words  in  thy 
heart.  # 

23.  If  thou  return  to  the  Almighty,  thou  shalt  be  built  up,^^  and 
shalt  put  away  iniquity  far  from  thy  tent. 

24.  He  shall  give  for  earth  flint,^  and  for  flint  torrents  of  gold.^ 

25.  And  the  Almighty  shall  be  against  thy  enemies,^^  and  silver 
shall  be  heaped  together  for  thee. 

26.  Then  shalt  thou  abound  in  delights  in  the  Almighty,  and  lift 
up  thy  face  to  God. 

27.  Thou  shalt  pray  to  Him,  and  He  will  hear  thee ;  and  thou  shalt 
pay  thy  vows.^ 


>o  "God,  beJng  Almighty,  attends  to  all  things  without  neglecting  any,  and  attends  to  each  thing  indi- 
vidually, without  fulling  to  regard  all  at  the  same  time."  8t.  Gregory  M. 

"  II.P.  "In  the  circuit." 

*'  The  ancient  way  pursued  hy  the  antediluvian  giants.  "  The  deluge. 

'*  H.  P.  "  And  what  can  the  Almighty  do  for  them?"    V.  gives  the  meaning. 

"  H.  P.  "'The  counsel  of  the  wicked." 

••  The  Just  rejoice  in  the  defeat  of  the  machinations  of  the  wicked. 

"  Rauhl :  "  The  high  estate."  R.  Simonis :  "Is  not  our  adversary  cut  down  ?"  P.  L.  "  Is  not  God  In  the 
height  of  heaven  T"    Good :  "  Our  tribe  is  not  cut  off."    The  passaige  is  extremely  difficult. 

"  All  that  remained  with  them  which  they  prized. 

»»  P.  "  Acquaint  now  thyself  with  Ilim." 

*  II.  p.  "Good  shall  come  unto  thee."  19  MSS.,  R.,  Chald.,  Sept.,  support  V. 

'*  Restored  to  wealth  and  prosperity. 

°  *1V3  some  take  to  mean  a  lump  of  precious  metal  in  its  native  state. 

^  P,  "Oold  of  Ophir  as  the  stones  of  the  brooks."  Immense  riches  are  proposed  to  Job  as  his  reward, 
if  abandoning  his  former  course,  he  turn  to  God. 

'"  T1V3  P-  "The  defence."  R.  takes  It  to  be  the  plural  of  the  noun  above  noticed.  L.  ••  Thy  precious 
metal.''  This  suits  the  context.  God  will  be  to  him  in  place  of  all  wealth,  which  likewise  lie  will  bestow 
abundantly. 

^*  As  an  earnest  suppliant 


JOB    XXIII. 


«9 


28.  Thou  shalt  decree  a  thing,  and  it  shall  be  accomplished  for 
thee  f^  and  light  shall  shine  on  thy  ways. 

29.  For  he  that  hath  been  humbled  shall  be  in  glory  :^  and  he  that 
shall  bow  down  his  eyes  shall  be  saved.^ 

30.  The  innocent  shall  be  saved  ;^  and  he  shall  be  saved  by  the 
cleanness  of  his  hands. 


CHAPTER   XXIII. 

JOB   "VflSHES   TO    BE    TRIED    AT   GOD's   TRIBUNAL. 

1.  Then  Job  answered,  and  said : 

2.  Now  also  my  words  are  in  bitterness  :  and  the  hand  of  my  scourge^ 
is  more  grievous  than  my  mourning. 

3.  Who  will  grant  me  that  I  might  know  and  find  Him,  and  come 
even  to  His  throne  ?^ 

4.  I  would  set  judgment^  before  Him,  and  would  fill  my  mouth  with 
complaints,^ 

5.  That  I  might  know  the  words  that  He  would  answer  me,  and 
understand  what  He  would  say  to  me. 

6.  I  would  not  that  He  should  contend  with  me  with  much  strength, 
nor  overwhelm  me  with  the  weight  of  His  greatness.^ 

7.  Let  Him  propose  equity  against  me,  and  let  my  judgment  come 
to  victory.^ 

8.  But  if  I  go  to  the  east,^  He  appeareth  not ;  if  to  the  west,^  I  shall 
not  understand  Him. 


^  "A  thing  is  decreed  and  accomplished,  when  virtue,  which  is  desired,  is  brought  to  effect,  through 
Divine  favor."  St.  Gregory  M. 

^  V.  is  free.    P.  "When  men  are  cast  down,  then  thou  shalt  say:  there  is  lifting  up."    L.  "Thou  wilt 
say  :  Pride  (has  done  it)." 

^  P.  "He  shall  save  the  humble  person."    Syr.  has  the  passive  voice,  which  R.  thinks  was  an  ancient 
reading.  Matt.  23  :  12. 
^  P.  "  He  shall  deliver  the  island  of  the  innocent."    R.  takes  ^X  to  be  an  ancient  negative. 
^  P,  "My  stroke."    L.  "My  suffering."    The  hand  by  which  he  was  pressed  down. 
-  "By  a  wonderful  influence  of  Almighty  God,  the  mind  of  the  just  man,  whilst  harassed  with 
adversity  in  this  world,  desires  the  more  ardently  to  come  to  the  contemplation  of  the  Divine  Presence." 
St.  Gregory  M. 

^  Put  in  order  my  defence.  ^  With  arguments. 

*  He  trusts  that  God  will  not  overwhelm  him  by  His  majesty,  but  rather  allow  him  to  set  forth  the 
merits  of  his  cause.  The  latter  member  is  paraphrased  by  St.  Jerome.  The  text  has:  "But  He  will  set 
to  me :"  which,  according  to  R.,  means,  set  His  heart  on  him,  apply  His  mind  to  his  cause.  P.  "  But  He 
would  put  strength  in  me." 

**  Let  me  prove  victorious :  let  my  trial  result  favorably  to  me.  St.  Jerome  had  a  different  reading, 
which  is  supported  by  four  MSS.  R.    Good  admits  the  translation  rather  as  a  paraphrase. 

''  Forward.  *  Backward. 

5 


66  THEBOOKOFJOB. 

9.  If  to  the  left  hand,  what  shall  I  do  ?^    I  shall  not  take  hold^°  on 
Him  :  if  I  turn  myself  to"  the  right  hand,  I  shall  not  see  Him. 

10.  But  He  knoweth  my  way,  and  hath  tried  me  as  gold  that  pass- 
eth  through  the  fire : 

11.  My  foot  hath  followed  His  steps,  I  have  kept  His  way,  and 
have  not  declined  from  it.^^ 

12.  I  have  not  departed  from  the  commandments  of  His  lips :  and 
the  words  of  His  mouth  I  have  hid  in  my  bosom.^^ 

13.  For  He  is  alone,^^  and  no  man  can  turn  away  His  thought : 
and  whatsoever  His  souP^  desireth,  that  He  doeth. 

14.  And  when  He  shall  have  fulfilled  His  will  in  me,  many  other 
like  things  are  also  at  hand  with  Him. 

15.  And  therefore  I  am  troubled  at  His  presence ;  and  when  I  con- 
sider Him,  I  am  made  pensive  with  fear. 

16.  God  hath  softened  my  heart, ^^  and  the  Almighty  hath  troubled 
me. 

17.  For  I  have  not  perished  because  of  the  darkness  that  hangeth 
over  me,^^  neither  hath  the  mist  covered  my  face.^^ 


CHAPTER   XXIV. 

god's  providence  often  suffers  the  wicked  to  go  on  a  long  time  in  their 
sins;  but  punishes  them  in  another  life. 

1.  Times  are  not  hidden  from  the  Almighty  ;^  but  they  that  know 
Him  know  not  His  days. 

•  p.  "  Where  he  doth  work.*'  "  H.  P.  "Behold." 

"  H.  P.  "  Ue  hideth  himself.'  God  appears  to  conceal  Himself  from  Job,  as  long  as  He  does  not  allow 
him  to  plead  his  cause  before  Him.    Compare  Acts  17  :  27. 

"  **  Although  the  just  entertain  humble  sentiments,  they  know  the  correctness  of  the  course  which 
they  pursue,  but  they  indulge  no  presumption  on  account  of  its  rectitude."    St.  Gregory  M. 

■=*  P.  "  More  than  my  necessary /ooc/."  St.  Jerome  seems  to  have  had  a  reading  slightly  different,  which 
yields  a  better  meaning.  Ps.  118  :  11. 

"  As  supreme  and  absolute  Lord,  God  can  do  all  things  conformably  to  His  will,  which,  however,  is 
necessarily  Just  and  holy. 

"  He. 

>"  By  aflliction.  "  The  heart  of  the  Just  man  is  softened,  because  it  is  penetrated  with  the  fear  of  the 
Divine  Judgment."   St.  Gregory  M. 

"  Job  was  not  cut  off  before  affliction  came  on  him. 

'*  He  was  not  brought  to  his  end  by  the  severe  visitation. 

»  H.  P.  "  Why,  seeing  times  arc  not  hidden  from  the  Almighty,  do  they  that  know  Him,  not  see  His 
days?"  Job  inquires,  why  are  the  vicissitudes  of  life  known  to  Him,  whilst  thoy  are  concealed  from  His 
servants?  Since  all  things  are  known  to  God,  wo  might  expect  that  Ho  would  guard  bis  worshippers 
fVom  calamity.  This  inquiry  leads  to  the  conclusion,  that  all  things  are  regulated  by  a  secret  but  high 
counsel. 


JOBXXIV.  &f 

2.  Some  remove  land-marks,  take  away  flocks  by  force,  and  feed 
them.^ 

3.  They  drive  away  the  ass^  of  the  fatherless,  and  take  away  the 
widow's  ox^  for  a  pledge. 

4.  They  overturn  the  way  of  the  poor,^  and  oppress  together  the 
meek  of  the  earth.^ 

5.  Others,  like  wild  asses  in  the  desert,  go  forth  to  their  work  -J  by 
watching  for  prey,^  they  get  bread  for  their  children. 

6.  They  reap  the  field  that  is  not  their  own,  and  gather  the  vintage 
of  him  whom  by  violence  they  oppress.^ 

7.  They  send  men  away  naked,  taking  away  their  clothes  who  have 
no  covering  in  the  cold  :^° 

8.  Who  are  wet  with  the  mountain  showers,^^  and  having  no  cover- 
ing clasp  the  stones. ^^ 

9.  They  violently  rob  the  fatherless,^^  and  strip  the  poor  common 
people." 

10.  From  the  naked  and  them  that  go  without  clothing,^^  and  from 
the  hungry  they  take  away  the  ears  of  corn.^^ 

11.  They  take  their  rest  at  noon^^  among  the  stores  of  them,  who, 
after  having  trodden  the  wine-presses,  suffer  thirst. 


'  He  proceeds  to  enumerate  the  many  unjust  and  violent  acts  of  men.  They  publicly  retain  the 
flocks.    P.  "  Feed  thereof"    L.  "They  rob  flocks,  and  feed  them." 

3  This  animal  was  ordinarily  used  for  riding,  or  carrying  burdens.  To  take  it  away  was  to  deprive 
the  owner  of  most  essential  services. 

■•  Necessary  for  ploughing  her  farm. 

*  II.  P.  "  They  turn  the  needy  out  of  the  way :"  they  drive  them  from  the  public  roads,  or  frighten 
them,  so  that  they  do  not  venture  to  frequent  them. 

"  II.  P.  ''  The  poor  of  the  earth  hide  themselves  together."  Many  MSS.  have  "  the  meek."  Both  terms 
are  understood  of  the  aflBicted  and  oppressed. 

''  Supra  11 :  12.  As  the  wild  ass  seeks  food  in  the  wilderness,  so  rapacious  men,  intent  on  plunder 
from  early  dawn,  find  support  for  their  children.   R.  V. 

^  P.  "  The  wilderness  yieldeth  food."    G.  "  Rising  early  for  the  pillage  of  the  wilderness." 

^  P.  "They  gather  the  vintage  of  Ihe  wicked."  St.  Jerome  understood,  by  the  term,  the  wretched 
man,  the  victim  of  oppression.  Some  take  the  text  to  mean,  that  the  poor  are  forced,  for  their  subsistence, 
to  work  on  lands  not  their  own,  and  in  vineyards  belonging  to  wicked  owners.  G.  "In  the  field  they  cut 
down  his  corn,  and  crop  the  oppressor's  vineyard." 

*°  R.  designates  this  a  free,  but  elegant  version. 

"  Rain  falls  frequently  and  abundantly  in  mountainous  places,  to  which  the  poor  fled  from  the  violence 
of  their  oppressors. 

^^  They  take  refuge  in  the  caves,  not  having  shelter  elsewhere. 

"  II.  P.  "They  pluck  the  fatherless  from  the  breast."  St.  Jerome  derives  HU^D  from  the  verb  Tliy 
to  rob  or  despoil.    Sept.  gives  the  other  meaning. 

"  V.  is  free.    P.  "  Take  a  pledge  of  the  poor." 

IS  p^  «  Xhey  cause  Mm  to  go  naked  without  clothing." 

*^  Which  he  had  gathered  for  his  support. 

"  1"1'n^''  This  verb,  which  Schultens,  as  well  as  St.  Jerome,  interprets  with  reference  to  noonday,  is 
by  some  explained  of  making  oil.  P.  "  Which  make  oil  within  their  walls."  Nevertheless,  Good  trans- 
lates it :  "They  make  them  toil  at  noonday."  This  meaning  is  embraced  by  almost  all  the  modern  com- 
mentators and  translators.  The  labors  of  the  poor  are  described,  who  want  the  necessaries  of  life,  whilst 
they  contribute  to  the  support  of  the  wealthy. 


68  THEBOOKOFJOB. 

12.  Out  of  the  cities  they  make  men  groan  ;^^  and  the  soul  of  the 
wounded  crieth  out ;  and  God  doth  not  suffer  it  to  pass  unrevenged.^^ 

13.  They  are  rebellious  to  the  light ;  they  know  not  its  ways ; 
neither  return  they  by  its  paths.^° 

14.  The  murderer  riseth  at  the  very  break  of  day :  he  killeth  the 
needy,  and  the  poor  man :  but  in  the  night  he  will  be  as  a  thief.^^ 

15.  The  eye  of  the  adulterer  observeth  darkness,^  saying  :  No  eye 
shall  see  me :  and  he  will  cover'^  his  face. 

16.  He  diggeth^  through  houses  in  the  dark  as  in  the  day  they 
had  appointed^*  for  themselves,  and  they  know  not  the  light.^ 

17.  If  the  morning  suddenly  appear,^  it  is  to  them  the  shadow  of 
death ;  and  they  walk  in  darkness  as  if  it  were  in  light.^ 

18.  He  is  swift  upon  the  face  of  the  water  :^  cursed  be  his  portion 
on  the  earth  :^  let  him  not  walk  by  the  way  of  the  vineyards.^^ 

19.  Let  him  pass  from  the  snow  waters  to  excessive  heat,  and  his 
sin  even  to  hell.^^ 

20.  Let  mercy^  forget  him :  may  worms  be  his  sweetness  ;^  let 
him  be  remembered  no  more,  but  be  broken  in  pieces  as  an  unfruitful 
tree.^ 

21.  For  he  hath  fed^  the  barren  that  beareth  not:  and  to  the 
widow  he  hath  done  no  good. 

"  By  acts  of  violence,  which  are  frequent  in  the  crowded  haunts  of  men. 

"  P.  *'  God  layeth  not  folly  to  them.'"    Job  complains  that  these  crimes  pass  unpunished. 

*  The  wicked  walk  not  by  the  Divine  light. 

^  Deeds  of  blood  are  perpetrated  by  him  at  break  of  day,  as  soon  as  victims  fall  in  his  way :  thefts  and 
robberies  during  the  night. 

*"  "Twilight."    He  seeks  a  time  in  which  he  may  escape  detection. 

«  Veil,— disguise  himself. 

'*  The  burglar.  Some  understand  it  of  the  adulterer,  who  makes  his  way  into  houses  by  secret  passages. 
Good :  "  He  wormeth  into  houses." 

"»  The  verb  meanslo  seal,  and  is  understood  of  the  robbers,  who  '•  in  the  daytime  lock  themselves  in." 
St.  Jerome  takes  it  to  mean,  that  they  had  agreed  together  on  the  burglary,  which  they  perpetrate  at 
night.    The  transition  from  the  singular  to  the  plural  is  not  unusual. 

'•"^  Thoy  shun  it  as  unsuitable  to  their  designs. 

"  Of  the  sudden  appearance  the  text  does  not  make  mention. 

*  Confident  and  fearless,  being  accustomed  to  night  wanderings.  K.  V. 

™  The  wicked  man  is  compared  to  anything  light  floating  on  the  waters.  The  rapidity  of  his  move- 
ments is  signified.    Good :  "  .Miserable." 

»  The  place  where  he  dwells,  or  which  he  frequents,  is  desolate. 

3>  He  avoids  cultivated  places.    The  habits  of  the  modern  Bedouins  resemble  those  described  by  Job. 

*"  P.  "  Drought  and  heat  consume  the  snow-waters :  so  doth  the  grave  those  which  have  sinned."  As 
the  snow-waters  quickly  disappear,  so  also  sinners  often  glide  away  into  eternity,  almost  imperceptibly, 
without  apparent  suffering.  V.  intimates  that  the  sinner  passes  from  the  cold  of  night  to  the  heat  of 
day,  and  continues  to  sin  until  snatched  away  into  eternity. 

"^  H.  V.  "  The  womb,"— the  mother  that  bore  him.  V.  uses  mitericcrdia,  to  express  her  tender  feeling. 
Is.  49  :  16. 

'*  As  the  corpse  becomes  the  prey  of  worms,  the  ease  of  the  death  of  the  sinner  is  represented,  by 
saying  that  the  worms  are  sweet  to  him. 

"  The  epithet,  which  is  appli«>d  to  a  pj-rverse  man,  here  marks  a  tree  of  bad  quality. 

*  P.  "  He  evil  entreatcth."  H^n  This  ordinarily  means  to  feed,  or  exercise  pastoral  charge:  here  it 
is  thought  to  mean  crushing,  as  yj^l-    Good,  however,  dissents. 


JOB  XXV.  69 

22.  He  pulleth  down  the  strong  by  Ms  might :  and  when  he  standeth 
up,  one^''  shall  not  trust  to  his  life. 

23.  God  hath  given  him  place  for  repentance,^  and  he  abuseth  it 
unto  pride  :^^  but  his  eyes  are  upon  his^  ways. 

24.  They  are  lifted  up  for  a  little  while,  and  shall  not  stand,  and 
shall  be  brought  down  as  all  things,  and  shall  be  taken  away :  and 
as  the  tops  of  the  ears  of  corn  they  shall  be  broken. ^^ 

25.  And  if  it  be  not  so,  who  can  convince  me  that  I  have  lied, 
and  set  my  words  before  God  ?^ 


CHAPTER   XXV. 

BALDAD    REPRESENTS   THE    JUSTICE    OF    GOD,    BEFORE   WHOM    NO    MAX   CAN   BE 

JUSTIFIED. 

1.  Then  Baldad,  the  Suhite,  answered,  and  said : 

2.  Power  and  terror  are  with  Him,  who  maketh  peace  in  His  high 
places.^ 

3.  Is  there  any  numbering  of  His  soldiers  ?^  and  upon  whom  shall 
not  His  light  arise  ?^ 

4.  Can  man  be  justified  compared  with^  God,  or  can  he  that  is  born 
of  a  woman  appear  clean  ? 

5.  Behold,  even  the  moon  doth  not  shine,^  and  the  stars  are  not 
pure  in  His  sight. 

6.  How  much  less  man  that  is  rottenness,  and  the  son  of  man®  who 
is  a  worm  ? 


"  When  this  powerful  oppressor  rises,  no  man  feels  his  life  safe. 

^  The  text  means  "confidence,"  a  sense  of  security. 

*'  H.  means,  "he  leaneth  upon."  The  feeling  of  permanent  prosperity,  which  he  indulges,  is  indicated. 
P.  "  Though  it  be  given  him  to  be  in  safety,  whereon  he  resteth." 

*°  II.  P.  "Their."  The  eyes  of  God  are  on  the  ways  of  the  Avicked.  He  sees  all  their  deeds,  though  lie 
does  not  at  once  visit  them  with  punishment. 

■"  The  wicked  are  prosperous  for  a  time,  but  are  subject  to  the  common  condition  of  men.  They  finally 
fall  off,  as  the  top  of  the  ear  of  corn  is  plucked  away.    Their  easy  death  is  intimated. 

**  P.  "  Make  my  speech  nothing  worth."    Different  punctuation  is  found  in  two  MSS.  R.  V. 

*  God,  who  is  supreme  and  clothed  with  majesty,  keeps  peace  in  Heayen,  governing  his  angels.  "In 
Heaven  He  associates  His  elect  with  the  angelic  choirs,  as  on  earth  He  bears  with  and  controls  the  efforts 
of  the  wicked  in  opposition  to  His  will."  i^t.  Gregory  M.  Even  R.  explains  the  text  of  the  harmony  of 
angels  and  saints  in  Heaven,  under  the  Divine  government. 

■^  His  troops.  Dan.  7:10.  "  Who  is  hidden  from  His  view  ? 

*  In  the  sight  of  God.  Supra  9  :  2. 

'  R.  assents  to  St.  Jerome.  The  present  reading  bears  a  different  meaning;  but  all  the  ancient  versions 
support,  in  various  ways,  the  other  reading,  which  is  still  found  in  a  MS.  K.  The  mild  splendor  of  the 
moon  is  not  counted  for  aught  in  the  Divine  sight. 

^  The  same  meaning  is  conveyed  in  both  members  of  this  sentence. 


70  TnEBOOKOFJOB. 


CHAPTER   XXVI. 

JOB    DECLARES    HIS   SENTIMENTS    OF    THE  WISDOM   AND    POWER    OF   GOD. 

1.  Then  Job  answered,  and  said : 

2.  Whose  helper  art  thou  ?  is  it  of  him  that  is  weak  ?^  and  dost 
thou  hold  up  the  arm  of  him  that  hath  no  strength  ? 

3.  To  whom  hast  thou  given  counsel  ?  perhaps  to  him  that  hath  no 
wisdom ;  and  thou  hast  shown  thy  very  great  prudence. 

4.  Whom  hast  thou  desired  to  teach  ?  was  it  not  Him  that  made 
life?2 

5.  Behold,  the  giants^  groan  under  the  waters,  and  they  that  dwell 
with  them. 

6.  Help  is  naked  before  Him,  and  there  is  no  covering  for  de- 
struction.^ 

7.  He  stretched  out  the  north^  over  the  empty  space,  and  hangeth 
the  earth  upon  nothing.^ 

8.  He  bindeth  up  the  waters  in  His  clouds,  so  that  they  break  not 
out  and  fall  down  together.^ 

9.  He  withholdeth  the  face  of  His  throne,  and  spreadeth  His  cloud 
over  it.® 

10.  He  hath  set  bounds  about  the  waters,  till  light  and  darkness 
come  to  an  end. 

11.  The  pillars  of  heaven^''  tremble,  and  dread  at  His  beck." 


'  Job  asks,  does  Baldad  profess  to  help  him,  a  weak  man. 

«  II.  P.  "  And  whose  spirit  came  from  thee?"  Job  intimates  that  Baldad  had  not  spoken  by  the  spirit 
of  God.  v.  may  bo  understood,  as  implying  that  Baldad  attempted  to  teach  God  Himself,  by  whose 
breath  man  lives,  since  he  delivered  maxims  by  which  he  wished  God  to  bo  governed  in  Ilis  dealings 
with  men. 

'  D^KD^n  The  spirits  of  the  departed.  Ps.  87  :  11.  The  region  in  which  they  dwelt  was  conceived  to 
be  under  the  ocean,  towards  the  centre  of  the  earth.  A  people  bore  the  same  name.  Gen.  14  :  5.  It  was 
used  also  of  giants.  Dent.  2  :  11,  20. 

*  "The  nether  world."  L.    The  region  of  the  departed  is  open  to  the  Divine  view.    P.  "  Hell." 

»  "  Destruction"  here  corresponds  to  "hell."  The  state  is  regarded  as  one  of  destruction,  because  it  is 
preceded  by  death.    "There  is  no  covering,"  nothing  to  conceal  the  spirits  from  the  Divine  knowledge. 

■  The  northern  pole,  which  was  alone  visible  to  the  ancients,  who  were  unacquainted  with  the  southern 
hemisphere. 

^  The  earth  was  supposed  to  be  poised  in  space. 

•  n.  P.  "  The  cloud  is  not  rent  under  them."  V.  expresses  the  same  idea.  The  suspension  of  the 
vapors  in  the  air  is  pointed  to  as  a  physical  law.  Gen.  1  :  7. 

"  He  concealoth  His  throne  fh>m  view. 

*"  The  mountains  appear  like  pillars  supporting  the  heavens,  and  were  so  spoken  of  by  the  ancients, 
without  attaching  a  strict  moaning  to  their  language. 
"  H.  P.  "Reproof." 


JOB    XXVII.  #fL 

12.  By  His  power  the  seas  are  suddenly  gathered  together,^^  and 
His  wisdom  hath  struck  thB  proud  one.^^ 

13.  His  spirit  hath  adorned  the  heavens,  and  His  hand^^  brought 
forth  the  winding  serpent.^^ 

14.  Lo,  these  things  are  said  in  part  of  His  ways :  and  seeing  we 
have  heard  scarce  a  little  drop  of  His  word,^^  who  shall  be  able  to 
behold^^  the  thunder  of  His  greatness  ? 


CHAPTER  XXVII. 

JOB   PERSISTS    IN    ASSERTING   HIS   OWN   INNOCENCE,   AND   THAT   HYPOCRITES   WILL    BE 

PUNISHED    IN    THE    END. 

1.  Job  also  added,  taking  up  his  parable,^  and  said : 

2.  As  God  liveth,  who  hath  taken  away  my  judgment,  and  the 
Almighty  who  hath  brought  my  soul  to  bitterness '? 

3.  As  long  as  breath  remaineth  in  me,  and  the  spirit  of  God^  in  my 
nostrils, 

4.  My  lips  shall  not  speak  iniquity,  neither  shall  my  tongue  con- 
trive lying. 

5.  God  forbid  that  I  should  judge  you  to  be  just :  till  I  die  I  will 
not  depart  from  my  innocence. 

6.  My  justification,^  which  I  have  begun  to  maintain,  I  will  not 
forsake  :  for  my  heart  doth  not  reprehend  me  in  all  my  life.^ 

7.  Let  my  enemy  be  as  the  ungodly,  and  my  adversary  as  the 
wicked  one. 


'-  The  gathering  of  a  storm  is  meant.    The  text  is  thotight  by  some  to  refer  to  the  passage  of  the  Red 
Sea:  but  it  does  not  admit  this  interpretation. 

"  His  wisdom  defeats  and  overthrows  the  proud. 

"  V.  "  Obstetricante  manu  ejus."    There  is  no  epithet  in  the  text ;  the  participle  used  by  St.  Jerome  has 
reference  to  the  yerb,  which,  however,  sufficiently  expresses  the  Divine  action. 

"  L.  "  The  flying  serpent."    The  dragon  between  the  two  bears  in  the  heavens  is  meant.    The  epithet 
is  borrowed  from  terrestrial  serpents  that  quickly  escape  from  view. 

'«  "How  slight  a  whisper."  L.  "  To  understand,  conceive. 

'  His  discourse.    The  same  term  is  employed  by  Moses  in  regard  to  the  predictions  of  Balaam.  Numb. 
24:3. 

3  "  He  testifies  that  his  sufferings  are  not  the  result  of  chance,  but  of  the  Divine  disposition,  and 
ascribes  his  bitter  feelings  not  to  his  tempter,  but  to  the  Author."  St.  Gregory  M. 

'  The  life  which  God  breathed  into  his  nostrils. 

"  My  justice,  the  merits  of  my  case. 

'  In  my  days.    He  was  not  conscious  of  any  grievous  dereliction  of  duty.    This  was  an  extraordinary 
testimony  of  a  pure  conscience. 


T2  THE    BOOK    OF    JOB. 

8.  For  what  is  the  hope  of  the  hypocrite,  if  he  seize  covetously,® 
and  God  deliver  not  his  soul  V 

9.  Will  God  hear  his  cry,  when  distress  shall  come  upon  him  ? 

10.  Or  can  he  delight  himself  in  the  Almighty,^  and  call  upon  God 
at  all  times  ? 

11.  I  will  teach  you  by  the  hand^  of  God  what  the  Almighty  hath ; 
and  I  will  not  conceal  it. 

12.  Behold  ye  all  know  it :  and  why  do  ye  speak  vain  things  with- 
out cause  ? 

13.  This  is  the  portion  of  a  wicked  man  with  God,  and  the  inheri- 
tance of  the  violent,  which  they  shall  receive  of  the  Almighty. 

14.  If  his  sons  be  multiplied,  they  shall  be  for  the  sword,  and  his 
grandsons  shall  not  be  filled  with  bread. 

15.  They  that  shall  remain  of  him  shall  be  buried  in  death,  and 
his  widows  shall  not  weep. 

16.  If  he  shall  heap  together  silver  as  earth,  and  prepare  raiment^® 
as  clay, 

17.  He  shall  prepare  indeed;  but  the  just  man  shall  be  clothed 
with  it,  and  the  innocent  shall  divide  the  silver. 

18.  He  hath  built  his  house  as  a  moth ;"  and  as  a  keeper^^  he  hath 
made  a  booth. 

19.  The  rich  man,  when  he  shall  sleep,  shall  take  away  nothing 
with  him  :^^  he  shall  open  his  eyes,  and  find  nothing." 

20.  Poverty,^'^  like  water,  shall  take  hold  on  him :  a  tempest  shall 
oppress  him  in  the  night : 

21.  A  burning  wind  shall  take  him  up,  and  carry  him  away,  and, 
as  a  whirlwind,  shall  snatch  him  from  his  place. 

22.  And  He^*'  shall  cast  upon  him,  and  shall  not  spare :  out  of  His 
hand  he  would  willingly  flee. 

23.  He^^  shall  clasp^^  his  hands  upon  him,  and  shall  hiss  at  him, 
beholding  his  place. 


*  p.  "Though  he  hath  gained."    L.  "When  he  hath  gained  unjust  wealth." 
^  P.  "  When  God  takuth  away  his  soul."    The  text  has  not  the  negation. 

*  Concerning  the  works  of  Qod.  '  Under  Divine  direction. 
'<>  The  ancients  considered  their  robes  as  a  chief  part  of  their  treasures. 

"  Eating  its  way  into  the  cloth. 

''-'  As  a  herdsman  he  has  made  a  temporary  but. 

'*  P.  '>]!»  shall  not  be  gathered  :"  that  is,  aggregated  to  the  society  of  the  departed  just.  Num.  20  :  26. 
Two  MSS.  have  different  punctuation  from  the  received  one,  and  8up|M)rt  the  version  of  St.  Jerome,  which 
corresponds  to  the  parallel  member. 

"  II.  V.  "  lie  is  not."    In  the  twinkling  of  an  eye  he  is  no  more. 

"  II.  I*.  '■-  Terrors  take  bold  on  him  as  waters."  The  terrors  of  death,  like  rushing  waters,  seize  on 
him,  and  carry  him  away. 

"  Ood  shall  cast  evils  like  darto  at  him.  "  £«oh  obserrer.  '*  H.  P.  "  Clap." 


JOB    XXVIII.  T5 


CHAPTER   XXVIII. 

man's  industry  SEARCHETH  out  many  things  ;  TRUE  WISDOM  IS  TAUGHT  BY  GOD 

ALONE. 

1.  Silver  hath  beginnings  of  its  veins  ;^  and  gold  hath  a  place 
wherein  it  is  melted. 

2.  Iron  is  taken  out  of  the  earth ;  and  stone  melted  with  heat  is 
turned  into  brass.^ 

3.  He^  hath  set  a  time  for  darkness,  and  the  end  of  all  things  He 
considereth,  the  stone  also  that  is  in  the  dark,  and  the  shadow  of 
death.'* 

4.  The  flood  divideth  from  the  people  that  are  on  their  journey, 
those  whom  the  foot  of  the  needy  man  hath  forgotten,  and  who  can- 
not be  come  at.''' 

5.  The  land  out  of  which  bread  grew  in  its  place  hath  been  over- 
turned with  fire.^ 

6.  The  stones  of  it  are  the  place  of  sapphires,  and  the  clods  of  it 
are  gold. 

7.  The  bird  hath  not  known  the  path,  neither  hath  the  eye  of  the 
vulture  beheld  it.'' 

8.  The  children  of  the  merchants'  have  not  trodden  it;  neither 
hath  the  lioness  passed  by  it. 

9.  He  hath  stretched  forth  his  hand  to  the  flint :  he  hath  over- 
turned mountains  from  the  roots.^ 

10.  In  the  rocks  he  hath  cut  out  rivers,^''  and  his  eye  hath  seen 
every  precious  thing." 


'  p.  "  A  vein."  N2flD  ^  mine.  From  the  mention  of  riches  which  may  pass  from  the  hands  of  the 
wicked  to  the  just,  but  which  must  be  relinquished  in  death,  Job  takes  occasion  to  descant  on  the 
precious  metals,  and  on  mining  operations,  as  also  on  various  precious  stones.  This  is  the  mo^  ancient 
notice  of  such  matters. 

^  It  is  not  clear  whether  the  bringing  out  of  copper  from  the  ground  is  meant,  or  the  forming  of  brass, 
by  melting  copper  with  the  stone  calamine. 

^  P.  "lie  setteth  an  end  for  darkness."  Man  introduces  light  into  caves  and  mines,  in  order  to  draw 
from  them  various  ores. 

■•  In  deep  darkness. 

*  P.  "The  flood  breaketh  out  from  the  inhabitants:  even  the  waters  forgotten  of  the  foot:  they  are 
dried  up,  they  are  gone  away  from  men."  Mining  operations  are  had  in  view,  directed  to  convey  away 
the  water,  and  to  work  the  mines  by  means  of  shafts  sunk  in  them. 

"  P.  "Under  it  is  turned  up  as  it  were  fire,"  This  refers  to  mining  under  ground,  on  the  surface  of 
which  wheat  had  grown;  fire  was  employed  to  spring  rocks. 

■"  No  bird  penetrates  into  the  dark  recesses  of  mines. 

'  P.  "The  lion's  whelps."    Lit.  "Children  of  pride," — fierce  beasts. 

'  Man,  by  industry  and  skill,  brings  rocks  and  mountains  under  his  power. 
'"  Opened  channels.  "  He  has  searched  after  all  the  hidden  riches  of  nature. 


74  THEBOOKOFJOB. 

11.  The  depths  also  of  rivers  he  hath  searched  :^^  and  hidden  things 
he  hath  brought  forth  to  light. 

12.  But  where  is  wisdom  to  be  found,  and  where  is  the  place  of 
understanding  ?" 

13.  Man  knoweth  not  the  price  thereof,  neither  is  it  found  in  the 
land  of  them  that  live  in  delights." 

14.  The  depth  saith  :  It  is  not  in  me  :  and  the  sea  saith  :  It  is  not 
with  me. 

15.  The  finest  gold  shall  not  purchase  it :  neither  shall  silver  be 
weighed  in  exchange  for  it. 

16.  It  shall  not  be  compared  with  the  dyed  colors  of  India,^^  or 
with  the  most  precious  stone  sardonyx,  or  the  sapphire. 

17.  Gold  or  crystal  cannot  equal  it ;  neither  shall  any  vessels  of 
gold  be  changed  for  it. 

18.  High  and  eminent  things^^  shall  not  be  mentioned  in  compari- 
son of  it :  but  wisdom  is  drawn  out  of  secret  places.^'^ 

19.  The  topaz  of  Ethiopia  shall  not  be  equal  to  it ;  neither  shall  it 
be  compared  to  the  cleanest  dying.^^ 

20.  Whence  then  cometh  wisdom  ?  and  where  is  the  place  of  un- 
derstanding ? 

21.  It  is  hid  from  the  eyes  of  all  living,  and  the  fowls  of  the  air 
know  it  not.'® 

22.  Destruction  and  death^  say :  With  our  ears  we  have  heard 
the  fame  thereof. 

23.  God  understandeth  the  way  of  it :  and  He  knoweth  the  place 
thereof. 

24.  For  He  beholdeth  the  ends  of  the  world :  and  looketh  on  all 
things  that  are  under  heaven. 

25.  He  made  a  weight  for  the  winds,  and  weighed  the  waters  by 


"  H.  P.  "He  bindeth  floods  from  overflowing."    The  miner  takes  measures  to  prevent  an  inundation. 

"  Although  human  industry  can  effect  so  much,  it  cannot  securo'true  wisdom,  which  is  the  special  gift 
of  Ood. 

'*  "In  delights,"  is  not  in  the  text  Probably  "tiiaviter"  may  have  been  added  by  way  of  explanation. 
Wisdom  is  not  found  in  the  land  of  the  living,  since  it  is  not  a  natural  production. 

**  I'iJIK  UDD  K.  thinks  that  St.  Jerome  translated  it  as  above,  because  UPiD  In  the  Syriac  means 
to  be  spotted.    1*.  "  'Vhe  gold  of  Ophir." 

'•  B^'3 Jl  nirDK'^  The  signilcation  of  these  terms  is  not  ftilly  aaoertidned.  P.  "  Coral  or  pearls." 
The  latter  word  if  rendered  "  crystal,"  by  R.  and  Simonis. 

"  V.  "The  price  of  wisdom  is  above  rubies."  Lit.  *•  The  drawing  out"  Allusion  seems  to  be  made  to 
the  operation  of  divers,  who  bring  forth  from  the  sea  sliclis  or  precious  stones. 

'•  The  same  term  oocun  as  in  v.  10.    P.  "  Pure  gold." 

••  The  allusion  before  made  is  the  ground  of  the  present  mention  of  them.    Supra  7. 

»  These  are  taken  for  those  who  ar«  in  the  deepest  caverns,  or  in  the  region  of  the  departed.  Wisdom 
is  but  imperfbotly  known  to  them.  Its  excellence  is  signified  by  its  being  beard  of  at  a  great  distance, 
and  in  the  deepest  reoetses.  31  Regulated  all  thing.«. 


JOB  XXIX.  75 

26.  When  He  gave  a  law  for  the  rain,  and  a  way  for  the  sounding 
storms,^ 

27.  Then  He  saw  it,  and  declared,  and  prepared,  and  searched  it. 

28.  And  He  said  to  man :  Behold  the  fear  of  the  Lord,  that  is 
wisdom  ;  and  to  depart  from  evil  is  understanding.^ 


CHAPTER   XXIX. 

JOB    RELATES   HIS   FORMER   HAPPINESS,   AND    THE   RESPECT   THAT   ALL   MEN   SHOWED 

HIM. 

1.  Job  also  added,  taking  up  his  parable,  and  said : 

2.  Who  will  grant  me,  that  I  might  be  as  in  the  months  past,  as 
in  the  days  in  which  God  kept  me  ?^ 

3.  When  His  lamp  shined  over  my  head,  and  I  walked  by  His 
I      light  in  darkness  ?^ 

4.  As  I  was  in  the  days  of  my  youth,  when  God  was  familiarly'  in 
my  tabernacle. 

5.  When  the  Almighty  was  with  me,  and  my  servants'*  round  about 
me. 

6.  When  I  washed  my  feet  with  butter,  and  the  rock  poured  me 
out  rivers  of  oil  V 

7.  When  I  went  out  to  the  gate  of  the  city,  and  in  the  street,^ 
they''  prepared  me  a  chair. 

8.  The  young  men  saw  me,  and  hid  themselves  :^  and  the  old  men 
rose  up  and  stood. 

9.  The  princes  ceased  to  speak,  and  laid  the  finger  on  their  mouth. 

10.  The  rulers  held  their  peace,  and  their  tongue  cleaved  to  their 
throat.^ 


=2  p.  "  For  the  lightning  of  the  thunder." 

^  This  is  a  beautiful  conclusion  of  the  review  of  natural  science  and  labor.   Ps.  110  :  10 ;  Eccl.  12  :  13. 

*  Preserved  and  guarded  me.  ^  The  darkness  was  dissipated  by  His  light. 
'  V.  Secreto  1103    It  means  by  Ills  secret  counsel,  by  confidential  communication.    V.  bears  this 

meaning. 

*  R,  prefers  this  interpretation.    Job  speaks  of  his  numerous  servants,  as  marking  his  wealth  and 
power.    P.  "Children." 

'  This  is  an  exaggerated  expression  of  great  abundance.    The  abundance  of  olive  trees  makes  him 
compare  the  oil  to  streams  of  water  flowing  from  a  mountainous  country. 

"  In  the  place  of  assemblage.  ■"  H.  P.  "  I."    He  caused  it  to  be  prepared. 

*  Through  respect,  and  fear  of  chastisement.  ^  H.  P.  "  To  the  roof  of  their  mouth." 


76  THE    BOOK    OF    JOB. 

11.  The  ear  that  heard  me  blessed  me ;  and  the  eye  that  saw  me 
gave  witness  to  me  :^^ 

12.  Because  I  had  delivered  the  poor  man  that  cried  out,  and  the 
fatherless"  that  had  no  helper. 

13.  The  blessing  of  him  that  was  ready  to  perish  came  upon  me  : 
and  I  comforted^^  the  heart  of  the  widow. 

14.  I  was  clad  with  justice:  and  I  clothed  myself  with  myjustice^^ 
as  with  a  robe  and  a  diadem. 

15.  I  was  an  eye  to  the  blind,  and  a  foot^^  to  the  lame. 

16.  I  was  the  father  of  the  poor  :  and  the  cause  which  I  knew  not^^ 
I  searched  out  most  diligently. 

IT.  I  brake  the  jaws^^  of  the  wicked  man :  and  out  of  his  teeth  I 
took  away  the  prey. 

18.  And  I  said  :  I  shall  die  in  my  nest,^^  and  as  a  palm-tree^*  I  shall 
multiply  my  days. 

19.  My  root  is  opened^^  beside  the  waters ;  and  dew  shall  continue^ 
in  my  harvest.^^ 

20.  My  glory  shall  always  be  renewed :  and  my  bow  in  my  hand^ 
shall  be  repaired. 

21.  They  that  heard  me  waited  for  my  sentence,  and  being  atten- 
tive, held  their  peace  at  my  counsel. 

22.  To  my  words  they  durst  add  nothing :  and  my  speech  dropped 
upon  them.^ 

23.  They  waited  for  me  as  for  rain ;  and  they  opened  their  mouth 
as  for  a  latter  shower.^^ 

24.  If  at  any  time  I  smiled  on  them,  they  believed  it  not  :^  and 
the  light  of  my  countenance  fell  not  on  the  earth.^ 


^  Testified  bis  dignity  and  happiness. 

"  H.  P.  "  And  him,"    A  third  class  is  spoken  of.  "  H.  P.  "  Caused  to  sing." 

**  His  administration  of  justice  adorned  him  more  than  an  elegant  garment,  or  even  a  crown.  H.  P. 
♦'  It  clothed  me ;"  referring  it  to  the  first  member. 

"  II.  P.  "Feet" 

"  R.  understands  it  "of  him  whom  I  knew  not."  Job  investigated  with  diligence  the  cases  of  persons 
utterly  strangers  to  him,— of  the  poor  and  lowly. 

*■  This  is  a  figurative  expression  of  the  Just  severity  which,  as  judge,  he  used  towards  the  wicked. 

"  In  the  midst  of  the  comforts  of  home. 

••  The  term  is  applied  to  the  phoenix,  who  was  believed  to  live  a  thousand  years.  P.  "As  the  sand:" 
the  grains  of  sand  are  taken  as  years  of  life. 

"  Communicating  the  sap  to  the  tree. 

•  P.  '<  Uy  all  night."    This  is  the  Ibree  of  the  text. 

"  P.  <*  Upon  my  branch."    All  the  ancient  versions  support  St.  Jerome.  II.  admits  both  significations. 

"  The  bow  being  the  usual  weapon,  serves  as  an  image  of  power.  Job  feels  thai  his  glory,— authority 
and  power, — will  be  restored. 

"  As  rain,  to  improve  and  strengthen  them. 

^  Generally  abundant,  falling  in  spring-time. 

**  They  did  not  imagine  that  I  should  treat  them  with  so  much  familiarity. 

"  nia  smile  was  not  disregarded.    They  prised  it  at  great  condescension. 


JOB    XXX.  tf,- 

25.  If  I  had  a  mind  to  go  to  them,  I  sat  first :  and  when  I  sat  as 
a  king,  with  his  army  standing  about  him,  jet  I  was  a  comforter  of 
them  that  mourned.^^ 


CHAPTER   XXX. 

JOB    SHOWS    THE    WONDERFUL    CHANGE    OF    HIS    TEMPORAL    ESTATE,    FROM    WELFARE 

TO    GREAT    CALAMITY. 

1.  But  now  the  younger  in  years^  scorn  me,  whose  fathers  I  would 
not  have  set  with  the  dogs  of  my  flock  :^ 

2.  The  strength  of  whose  hands  was  to  me  as  nothing  ;  and  they 
were  thought  unworthy  of  life  itself.^ 

3.  Barren  with  want  and  hunger,  who  gnawed^  in  the  wilderness, 
disfigured  with  calamity  and  misery. 

4.  And  they  ate  grass,  and  bark  of  trees  :  and  the  root  of  jumpers 
was  their  food. 

5.  They  snatched  up  these  things  out  of  the  valleys ;  and  when 
they  had  found  any  of  them,  they  ran  to  them  with  a  cry.® 

6.  They  dwelt  in  the  desert  places  of  torrents,  and  in  caves  of  the 
earth,"  or  upon  the  gravel.^ 

7.  They  pleased  themselves'^  among  this  kind  of  things,  and 
counted  it  delightfuP  to  be  under  the  briers. 

8.  Children  of  foolish  and  base  men,  and  not  regarded  at  all  upon 
the  earth  :^ 

9.  Now  I  am  turned  into  their  song,^°  and  am  become  their  by- 
word. 

10.  They  abhor  me,  and  flee  far  from  me,  and  are  not  afraid  to 
spit  in  my  face." 

^  He  did  not  pride  himself  on  pomp,  or  treat  them  haughtily:  hut  he  consoled  the  afflicted. 
'■  Younger  men,  his  inferiors. 

-  He  -would  not  have  them  even  as  dogs :  "  whose  fathers  I  scorned  to  put  as  equals  with  the  dogs  of 
my  flock."    This  comparison  implied  great  contempt.  2  Kings,  3  :  8. 

"  They  appeared  worn  out,  and  decrepit:  "  In  whom  old  age  was  perished."  V. 

*  This  represents  the  state  of  persons  striving  to  support  life  by  such  food  as  may  be  found  in  a  desert. 

*  P.  "They  were  driven  forth  from  among  men  :  they  cried  after  them  as  after  a  thief."  St.  Jerome 
seems  to  have  read  "'J  valley,  which  is  found  in  MSS.  596  K.  The  received  reading  is  )}  The  verb  W]y 
which  is  now  rendered  "were  expelled."  was  understood  by  him  of  plucking  or  snatching  up  the 
juniper  roots. 

^  In  the  caves  of  rocks. 

■"  H.  P.  "  They  brayed."    St.  Jerome  took  the  term  for  a  cry  of  joy. 

*  H.  P.  "  They  were  gathered  together." 

*  Banished  from  the  earth  :  "outcasts  from  the  land."   L. 

'"  The  subject  of  their  song,  in  which  they  insult  and  deride  me. 

"  It  is  impossible  not  to  recognize  in  Job  the  type  of  Christ.  Matt.  26  :  67. 


78  THE    BOOK    OF    JOB. 

11.  For  He  hath  opened  his  quiver,^*  and  hath  afflicted  me,  and 
hath  put  a  bridle  into  my  mouth.^^ 

12.  At  my  right  hand,  as  I  rose,^^  my  calamities  forthwith  arose : 
they  have  overthrown  my  feet,  and  have  overwhelmed  me  with  their 
paths,  as  with  waves." 

13.  They  have  destroyed  my  ways ;  they  have  lain  in  wait  against 
me ;  and  they  have  prevailed  ;^®  and  there  was  none  to  help. 

14.  They  have  rushed  in  upon  me,  as  when  a  wall  is  broken,  and 
a  gate  opened,^'^  and  have  rolled  themselves  down  to  my  miseries. ^^ 

15.  I  am  brought  to  nothing  :^^  as  a  wind  Thou  hast  taken  away 
my  desire  :^  and  my  prosperity  hath  passed  away  like  a  cloud. 

16.  And  now  my  soul  fadeth  within  myself  ;'^^  and  the  days  of  afflic- 
tion have  hold  on  me. 

17.  In  the  night  my  bone^  is  pierced  with  sorrows  :  and  they  that 
feed  upon  me^  do  not  sleep. 

18.  With  the  multitude  of  them^  my  garment  is  consumed  :^*  and 
they  have  girded  me  about,  as  with  the  collar  of  my  coat.^^ 

19.  I  am  compared  to  dirt,^  and  am  likened  to  embers^^  and  ashes. 

20.  I  cry  to  Thee,  and  Thou  hearest  me  not :  I  stand  up,  and  Thou 
dost  not  regard  me. 

21.  Thou  art  changed  to  be  cruel®  toward  me,  and  with  Thy  strong 
hand  Thou  opposest  me. 

"  The  enemy  opened  his  quiver  to  shoot  him  down.  P.  "  He  hath  loosed  my  cord,"  the  bond  by  which 
Job  had  restrained  him.    Under  various  fi^ires  he  describes  his  sufferings  from  his  accusers. 

"  Another  image  is  employed  to  express  the  various  efforts  of  his  enemy. 

'*  n.  term  means  a  bud,  but  is  figuratively  taken  for  youth.  Sept.  and  St.  Jerome  explain  it  of  a 
flourishing  state  of  things,  which  was  soon  followed  by  misfortunes.  "Calamities"  are  not  expressed 
in  the  text.  P.  "  Upon  my  right  hand  rise  the  youth."'  L.  '•  Against  my  right  hand  rise  up  this  swarm  of 
worthleu  youths." 

'*  II.  P.  "  They  raise  up  against  me  the  ways  of  their  destruction."    V.  is  by  way  of  paraphrase. 

"•  These  two  clauses  express  one  verb,  which,  according  to  a  cognate  Arabic  term,  may  bear  both 
meanings,  aa  Michaelis  remarks.    The  phrase  may  be  simply  rendered :  they  serve  for  my  destruction. 

"  Lit  "  As  In  a  wide  breach."  The  figure  is  that  of  soldiers  entering  a  city  by  a  breach  in  the  wall, 
or  of  a  flood  carrying  away  a  dam,  or  bank. 

«•  P.  "  In  the  desolation  they  rolled  themselves  upon  me.**    They  have  Inflicted  evils  on  me. 

"  II.  P.  "Terrors  are  turned  upon  me."  The  noun  is  In  the  plural,  with  the  verb  in  the  singular. 
St.  Jerome  expressed  the  effect  of  these  terrors,  which  brought  Job  to  a  state  of  great  abjection  and 
depression  of  spirits. 

*  'r»3"13  "My  authority."  Simonis.  "  My  glory."  L.  God  swept  away  the  state  and  wealth  of  Job, 
M  with  a  wind. 

«  n.  P.  "  Is  poured  out  upon  me."    8t.  Jerome  expresses  the  meaning. 

■  737  R.  supports  V.    The  common  reading  has  the  plural,  but  the  verb  Is  singular. 

•  The  pains  and  sorrows  that  torment  him.  The  term  signifies  gnawing.  Supra  v.  3.  P.  «  My  sinews." 
L.  "  My  parsners." 

*'  My  pains  and  ulcers.  ^  Is  charged  and  defiled. 

*  They  closely  bind  him. 

•'  H.  P.  "  He  hath  cast  me  Into  the  mire."    The  sign  of  comparison  is  In  one  MS.  R.,  Syr.,  aa  well  as 
.^t.  Jerome,  expresses  It,  which  agrees  with  the  parallel  member. 
"  n.  P.  "  Dust" 

•  This  language  is  used  to  denote  the  severity  of  the  Divine  treatment,  the  justice  of  which  is  not 


joBxxxi.  79 

22.  Thou  hast  lifted  me  up,  and  set  me  as  it  were  upon  the  wind : 
and  Thou  hast  mightily  dashed  me.^ 

23.  I  know  that  Thou  wilt  deliver  me  to  death,  where  a  house  is 
appointed  for  every  one  that  liveth.^^ 

24.  But  yet  Thou  stretchest  not  forth  Thy  hand^  to  their  destruc- 
tion :  and  if  they  shall  fall  down,  Thou  wilt  save. 

25.  I  wept  heretofore  for  him  that  was  afflicted ;  and  my  soul  had 
compassion  on  the  poor. 

26.  I  expected  good  things,  and  evils  are  come  upon  me  :  I  waited 
for  light,  and  darkness  brake  out. 

27.  My  inner  parts  boiP^  Avithout  any  rest :  the  days  of  affliction 
have  overtaken  me. 

28.  I  went  mourning  without  indignation  ;^^  I  rose  up  and  cried  in 
the  crowd. 

29.  I  was  the  brother  of  dragons,  and  companion  of  ostriches.^ 

30.  My  skin  is  become  black,  and  my  bones  are  dried  up  with  heat. 

31.  My  harp  is  turned  to  mourning,  and  my  pipe  into  the  voice  of 
those  that  weep. 


CHAPTER    XXXI. 

JOB,    TO    DEFEND    HIMSELF    FROM    THE    UNJUST    JUDGMENTS    OF    HIS    FRIENDS,   GIVES    A 
SINCERE   ACCOUNT   OF   HIS    OWN    VIRTUES. 

1.  I  MADE  a  covenant  with  my  eyes,^  that  I  would  not  so  much  as 
think  upon  a  virgin.^ 


called  in  question.    "As  if  he  said:  Thou  who  hast  nothing  cruel  in  Thee,  seemest  cruel  to  me,  since 
Thou  givest  me  no  rest  from  scourges."  St.  Gregory  M. 

'■^°  H.  P.  "  Dissolvest  my  substance  :"  like  a  cloud  raised  on  high  by  the  wind,  and  then  dissolved.  St. 
Jerome  expresses  it  by  the  dashing  to  the  ground  of  one  who  was  raised  in  the  air.   Ps.  101 :  11. 

^^  A  final  resting-place. 

^^  God  does  not  always  raise  his  hand  to  destroy  the  wicked.  He  even  readily  pardons  them  when  they 
humble  themselves.  R.  understands  the  text  of  the  rejection  of  the  prayers  of  the  wicked.  P.  "IIow- 
beit  He  will  not  stretch  out  His  hand  to  the  grave,  though  they  cry  in  his  destruction." 

^  Are  agitated  with  feverish  excitement. 

^*  II.  P.  "  Without  the  sun."  nDH  "  heat."  It  is  taken  as  a  proverbial  expression  for  great  darkness 
of  countenance,  produced  not  by  sunburning,  but  by  grief:  with  other  points  it  means  anger.  Syr.  Job 
was  deeply  saddened,  but  was  not  carried  away  by  anger. 

^'  He  sequestered  himself  from  society,  and  imitated  their  bowlings. 

*  The  matter  of  the  covenant  is  not  directly  stated  in  the  text,  but  it  was  doubtless  to  withhold  his 

eyes  from  every  forbidden  object.    "  In  order  to  be  able  to  guard  chastely  the  thoughts  of  his  heart,  he 

made  a  covenant  with  his  eyes,  not  rashly  to  look  on  what  he  might  covet  against  his  will."  St.  Gregory  M. 

'  II.  P.  "Why  then  should  I  think  upon  a  maid?"    Having  bound  himself  by  this  covenant,  what 

thought  could  he  have  of  sensual  indulgence?    V.  expresses  this  affirmatively. 


80  THE    BOOK    OF    JOB. 

2.  For  what  part  should  God  from  above  have  in  me,  and  what 
inheritance  the  Almighty  from  on  high  ?^ 

3.  Is  not  destruction  to  the  wicked,  and  misfortune*  for  them  that 
work  iniquity  ? 

4.  Doth  not  He  consider  my  ways,  and  number  all  my  steps  ? 

5.  If  I  have  walked  in  vanity,*  and  my  foot  hath  made  haste  to 
deceit  :^ 

6.  Let  Him  weigh  me  in  a  just  balance ;  and  let  God  know  my 
simplicity.^ 

7.  If  my  step  hath  turned  out  of  the  way,  and  if  my  heart  hath 
followed  my  eyes,^  and  if  a  spot  hath  cleaved  to  my  hands  :^ 

8.  Then  let  me  sow,  and  let  another  eat :  and  let  my  offspring  be 
rooted  out.^^ 

9.  If  my  heart  hath  been  deceived  in  regard  to  a  woman,  and  if 
I  have  laid  wait  at  my  friend's  door," 

10.  Let  my  wife  be  the  harlot  of  another,^^  and  let  other  men  lie 
w4th  her. 

11.  For  this^^  is  a  heinous  crime,  and  a  most  grievous  iniquity.^* 

12.  It  is  a  fire  that  devoureth  even  to  destruction,  and  rooteth  up 
all  things  that  spring. ^^ 

13.  If  I  have  despised  to  abide  judgment  with  my  man-servant,  or 
my  maid-servant,  when  they  had  any  controversy  against  me : 

14.  For  what  shall  I  do  when  God  shall  rise  to  judge  ?  and  when 
He  shall  examine,  what  shall  I  answer  Him  ?^^ 


'  He  could  not  hope  to  enjoy  Divine  faTor,  if  he  were  corrupt  "All  other  good  qualities  are  of  no 
account,  if  they  be  not  accompanied  with  chastity,  in  the  sight  of  the  Jndge  who  knows  the  secrets  of 
hearts."  i^t.  Gregory  M. 

*  "I^J  v.  AUenatio.    5-  "A  strange jJMnis/nncn^"    Simonis:  Infortunium,  poena  atrox. 

*  Unjust  and  false  ways.  He  does  not  admit  that  he  has  acted  so,  hut  he  appeals  to  the  DiTine  judg- 
ment to  determine  it. 

"  Fraudulent  practices. 

^  P.  "Integrity."  Job  appeals  confidently  to  the  Divine  knowledge,  "flod  is  said  to  know  what  He 
makes  known."    St.  Gregory  M. 

*  The  objecta  of  lust,  or  ararice. 

*  If  be  oontracted  a  stain  by  any  wicked  action. 

*"  This  has  the  force  of  an  imprecation,  which  implies  an  appeal  to  God  as  the  witness  of  truth,  and 
avenger  of  crim«. 

"  Planning  adultery. 

"  P.  "  Let  my  wife  grind  tinto  another."  Some  take  it  for  the  labor  which  women-servants  performed 
turning  the  hand-mill :  others  give  it  an  obscene  signification. 

«'  Adultery. 

'*  A  crime  against  aooiety,  punishable  by  "  the  Judges."  P.  *'The  guilt  of  ibis  crime  not  only  defiles 
the  soul,  but  invoWcs  it  in  perdition  Whatever  other  good  works  may  be  performed,  if  the  crime  of  im- 
purity be  not  washed  away,  they  are  overwhelmed  by  its  enormity."  St.  Gregory  M. 

"It  destroys  all  the  safeguards  of  social  life. 

"  *'IIe  that  thinks  on  the  Judge  who  is  to  come,  continually  prepares  his  accounts  more  accurately: 
he  that  considers  with  trembling  the  eternal  Lord,  is  forced  to  moderate  the  exercise  of  his  temporal 
dominion  oTer  hia  sulOects."  St  Gregory  M. 


JOB    XXXI.  81 

15.  Did  not  He  that  made  me  in  the  womb  make  him  also  ?  and 
did  not  one  and  the  same  form  me  in  the  -vyomb  ? 

16.  If  I  have  denied  to  the  poor  Avhat  they  desired,  and  have  made 
the  eyes  of  the  widow  wait : 

17.  If  I  have  eaten  my  morsel  alone,  and  the  fatherless  hath  not 
eaten  thereof: 

18.  (For  from  my  infancy  mercy^''  grew  up  with  me  :  and  it  came 
out  with  me  from  my  mother's  womb  :) 

19.  If  I  have  despised  him  that  was  perishing  for  want  of  cloth- 
ing, and  the  poor  man  that  had  no  covering : 

20.  If  his  sides  have  not  blessed^^  me,  and  if  he  were  not  warmed 
with  the  fleece  of  my  sheep  : 

21.  If  I  have  lifted  up  my  hand  against  the  fatherless,  even  when 
I  saw  myself  superior^^  in  the  gate  : 

22.  Let  my  shoulder  fall  from  its  joint :  and  let  my  arm  with  its 
bones  be  broken. 

23.  For  I  have  always  feared  God  as  waves  swelling  over  me,^  and 
His  weight^^  I  was  not  able  to  bear. 

24.  If  I  have  thought  gold  my  strength,^  and  have  said  to  fine 
gold :  My  confidence  : 

25.  If  I  have  rejoiced  over  my  great  riches,  and  because  my  hand 
had  gotten  much : 

26.  If  I  beheld  the  sun  when  it  shined,  and  the  moon  going  in 
brightness : 

27.  And  my  heart  in  secret  hath  rejoiced,  and  I  have  kissed  my 
hand  with  my  mouth  :^ 

28.  Which  is  a  very  great  iniquity,  and  a  denial  of  the  most  high 
God: 


"  3J<3  This  was  taken  by  St.  Jerome  and  Syr.  for  "  sorrow,"  or  pity :  it  is  now  punctuated  2i^D  "  as 
a  father." 

"^  Receiving  clothing  from  him. 

"  P.  "  Saw  my  help :"  he  knew  that  he  would  he  supported  in  his  course  by  those  assembled  in  the 
place  of  public  meetings.  "  Not  even  did  I  undertake  to  prosecute  my  interests  against  the  orphan,  even 
when  I  found  myself  supported  by  justice  in  my  claims."  St.  Gregory  M. 

-°  The  term  signifies  awful  destruction.  R.  observes  that  St.  Jerome,  Syr.,  Chal.,  expressed,  though  in 
various  ways,  its  usual  force.  P.  "Destruction  from  God  was  a  terror  to  me."  L.  "  Dreaded  by  me  was 
the  calamitous  punishment  of  God." 

"^  St.  Jerome  and  S.  seem  to  have  read  lilXK^HI  instead  of  the  actual  reading.  mXtyD")  P-  "By  reason 
of  His  highness  I  could  not  endure."  L.  "  Against  His  highness  I  can  accomplish  nothing."  The  weight 
of  His  majesty  is  meant  by  V. 

~  H.  P.  "  Hope."  "  The  holy  man  neither  regarded  gold  as  his  strength,  nor  bullion  as  his  confidence, 
because  placing  his  hope  and  delight  in  the  grace  of  his  Creator  alone,  he  sinned  not  by  the  quantity 
or  character  of  the  gold."   St.  Gregory  M. 

"^  This  was  a  form  of  idolatry,  to  kiss  one's  hand,  and  wave  it  towards  the  sun  or  moon  in  token  of 
worship.  "  In  the  way  in  which  they  were  venerated  by  their  worshippers,  blessed  Job  declares  that  he 
did  not  behold  the  sun  and  moon,  nor  did  his  heart  rejoice,  nor  did  he  kiss  his  hand  with  his  mouth." 
St.  Gregory  M. 


82  THEBOOKOFJOB. 

29.  If  I  have  been  glad  at  the  downfall  of  him  that  hated  me,  and 
have  rejoiced  that  evil  had  overtaken  him. 

30.  For  I  have  not  given  my  mouth  to  sin,  by  wishing  a  curse  to 
his  soul. 

31.  If  the  men  of  my  tabernacle  have  not  said :  Who  will  give  us 
of  his  flesh  that  we  may  be  filled  ?^ 

32.  The  stranger  did  not  stay  without ;  my  door  was  open  to  the 
traveller. 

33.  If  as  a  man*^  I  have  hid  my  sin,  and  have  concealed  my  ini- 
quity in  my  bosom  : 

34.  If  I  have  been  afraid  of  a  very  great  multitude,  and  the  con- 
tempt of  kinsmen  hath  terrified  me  :  and  I  have  not  rather  held  my 
peace,  and  not  gone  out  of  the  door  :^ 

35.  Who  would  grant  me  a  hearer,  that  the  Almighty  may  hear 
my  desire  :  and  that  He  Himself  that  judgeth  would  write  a  book  :" 

36.  That  I  may  carry  it  on  my  shoulder,  and  put  it  about  me  as  a 
crown  ? 

37.  At  every  step  of  mine  I  would  pronounce  it,^^  and  ofier  it  as 
to  a  prince.^ 

38.  If  my  land  cry  against  me,  and  with  it  the  furrows  thereof 
mourn ; 

39.  If  I  have  eaten  the  fruits  thereof  without  money,  and  have 
afflicted  the  soul^  of  the  tillers  thereof : 

40.  Let  thistles  grow  up  to  me,  instead  of  wheat,  and  thorns  instead 
of  barley. 

The  words  of  Joh  are  ended.^^ 


'^  n.  p.  "  Wo  cannot  be  satisfied."  This  may  be  understood  of  the  desire  of  his  domestics,  that  his 
enemies  should  be  punished  ;  or  of  their  affection  for  himself,  expressed  in  an  exaggerated  form.  liken, 
followed  by  R,,  explains  it  of  the  flesh  which  he  gave  to  his  guests  for  their  nourishment.  The  abundance 
was  such  that  none  ever  had  reason  to  complain  of  any  deficiency.  This  appears  rather  a  forced  explana- 
tion.   The  negations  are  not  in  Sept.    The  latter  one  is  wanting  in  a  MS.  K. 

2»  P.  "  As  Adam."  U.  may  mean  the  parent  of  the  human  family,  or  man  in  general.  The  excuse 
which  Adam  put  forward,  may  be  here  referred  to. 

^  Job  denies  that  he  concealed  his  sin  under  the  influence  of  fear,  whether  of  a  multitude,  or  of  par- 
ticular families.  The  latter  part  of  the  sentence  is.  generally  constructed  so  as  to  be  affected  by  the 
negation.  He  did  not  keep  retired,  or  silent.  "  Whilst  others  were  excited  against  me,  I  continued 
unmoved  in  myself."  St.  Gregory  M. 

'^  The  true  record  of  his  conduct.  Confidence  in  his  rectitude  moves  him  to  wish  for  a  fUll  process, 
which  be  purpose!  to  display  as  an  ornament  P.  "  That  mine  adversary  had  written  a  book."  Good : 
'•  Let  mine  adversary  write  down  the  charge." 

"  H.  P.  *'I  would  declare  unto  Him  the  number  of  my  steps,"— all  his  actions. 

•  H.  P.  "  As  a  prince,  would  I  go  near  unto  him."  The  feelings  of  Job  would  be  those  of  a  prince,  free 
and  exulting. 

*°  If  he  w«r«  guilty  of  injustice  by  occupying  the  land  of  others,  bo  that  its  Airrows  might  appear  to 
mourn,  being  ploughed  up  for  one  not  their  owner ;  if  he  defrauded  the  tillers  of  their  wages,  and  sacri- 
ficed their  lives  for  his  service  and  advantage,  he  consents  that  thistles  and  thorns  be  their  only  produce. 

"  This  remark  is  in  H.,  as  part  of  the  text. 


JOB  XXXII.  ^88 


CHAPTER   XXXII. 

ELIU   IS   ANGRY   BOTH   WITH   JOB   AND   HIS   FRIENDS.      HE   BOASTS   OF   HIMSELF. 

1.  So  these  three  men  ceased  to  answer  Job,  because  he  seemed 
just  to  himself.^ 

2.  And  Eliu,  the  son  of  Barachel,  the  Buzite,  of  the  kindred  of 
Ram,  was  angry,  and  was  moved  to  indignation :  now  he  was  angry 
against  Job,  because  he  said  he  was  just  before  God.^ 

3.  And  he  was  angry  with  his^  friends,  because  they  had  not  found 
a  reasonable  answer,  but  only  had  condemned  Job. 

4.  So  Eliu  waited  while  Job  was  speaking,  because  they  were  his 
elders  that  were  speaking. 

5.  But  when  he  saw  that  the  three  were  not  able  to  answer,  he  was 
exceedingly  angry. 

6.  Then  Eliu,  the  son  of  Barachel,  the  Buzite,  answered,  and  said : 
I  am  younger  in  days,  and  ye  are  more  aged ;  therefore  hanging  down 
my  head,  I  was  afraid  to  show  you  my  opinion. 

7.  For  I  hoped  that  greater  age  would  speak,  and  that  a  multitude 
of  years  would  teach  wisdom. 

8.  But,  as  I  see,  there  is  a  spirif*  in  men,  and  the  inspiration  of 
the  Almighty  giveth^  understanding. 

9.  They  that  are  aged^  are  not  the  wise  men ;  neither  do  the  an- 
cients understand  judgment. 

10.  Therefore  I  will  speak :  Hearken  to  me :  I  also  will  show  you 
my  wisdom.^ 

11.  For  I  have  waited  for  your  words :  I  have  given  ear  to  your 
wisdom,^  as  long  as  ye  were  disputing  in  words.^ 

12.  And  as  long  as  I  thought  ye  said  something,  I  considered : 
but,  as  I  see,  there  is  none  of  you  that  can  convince  Job,  and  answer 
his  words. 

*  He  maintained  his  own  innocence,  which  they  could  not  disprove. 

^  H.  P.  "  He  justified  himself  rather  than  God."  Job  affirmed  his  integrity,  and  complained  of  his 
afflictions,  in  such  strong  language,  that  he  appeared  to  arraign  the  Divine  justice.  His  object,  however, 
was  to  show  that  his  censors  were  mistaken,  in  supposing  that  the  reverses  of  life  are  proofs  of  moral 
perversity. 

3  H.  P.  "  Three." 

*  A  soul,  a  rational  mind.  He  seems  here  to  claim  supernatural  illumination  for  himself.  "Although 
Eliu  acknowledges  that  wisdom  is  the  gift  of  God,  he  is  so  elated  as  to  believe  himself  wiser  than  other 
men,  and  to  exult  in  the  gift  as  specially  bestowed  on  him."  St.  Gregory  M. 

*  II.  P.  "  Them." 

"  W2'^  Simonis  gives  it  here  the  meaning  of  V.  "'  Lit.  "Knowledge." 

8  Lit.  "Understandings."    P.  "Reasons."  ^  Lit.  "Whilst  ye  searched  out  words." 


84  THEBOOKOFJOB. 

13.  Lest  ye  should  say :  We  have  found  wisdom :  God  hath  cast 
him  down,  not  man. 

14.  He  hath  spoken  nothing  to  me,^°  and  I  will  not  answer  Mm 
according  to  your  words. 

15.  They  were  afraid,  and  answered  no  more,  and  they  left  off 
speaking. 

16.  Therefore  because  I  have  waited,  and  they  have  not  spoken ; 
they  stood,  and  answered  no  more. 

17.  I  also  will  answer  my  part,  and  will  show  my  knowledge. 

18.  For  I  am  full  of  matter  to  speak  of,  and  the  spirit  in  my  bosom" 
straiteneth  me. 

19.  Behold,  my  bosom  is  as  new  wine  which  wanteth  vent,  which 
bursteth  the  new  vessels. 

20.  I  will  speak,  and  take  breath  a  little :  I  will  open  my  lips,  and 
will  answer. 

21.  I  will  not  accept  the  person  of  man ;  and  I  will  not  put  God 
on  a  level  with  man.^^ 

22.  For  I  know  not  how  long  I  shall  continue,  and  whether  after 
a  while  my  Maker  may  take  me  away.^^ 


CHAPTER  XXXIII. 

ELIU  BLAMES   JOB   FOR  ASSERTING  HIS   OWN  INNOCENCE. 

1.  Hear,  therefore,  0  Job,  my  speeches,  and  hearken  to  all  my 
words. 

2.  Behold,  now  I  have  opened  my  mouth,  let  my  tongue  speak 
within  my  jaws. 

3.  My  words  are  from  my  upright  heart,  and  my  lips  shall  speak 
a  pure  sentence. 

4.  The  Spirit  of  God  made  me,  and  the  breath  of  the  Almighty 
gave  mo  life.^ 

5.  If  thou  canst,  answer  me,  and  stand  up  against  my  face. 


*  Job  had  not  addressed  Eliu.  "  L.  Good. 

"  njDK  nS  mX-SNI  St.  Jerome  read  Sx  Schnurrer  adopts  this  reading.  P.  "Neither  let  me 
give  flattering  titles  unto  man." 

**  The  fear  lest  his  Creator  snatch  him  out  of  life,  keeps  him  from  rash  speeches,  which  would  displease 
Him. 

'  This  refers  to  the  creation  of  man,  as  related  in  Genesis  2  :  7, 


JOB  XXXIII.  85 

6.  Behold,  God  hath  made  me  as  well  as  thee  f  and  of  the  same 
clay  I  also  was  formed. 

7.  But  yet  let  not  my  wonder^  terrify  thee,  and  let  not  my  elo- 
quence* be  burdensome  to  thee. 

8.  Now  thou  hast  said  in  my  hearing,  and  I  have  heard  the  sound 
of  thy  words : 

9.  I  am  clean,  and  without  sin :  I  am  unspotted,  and  there  is  no 
iniquity  in  me. 

10.  Because  He  hath  found  complaints  against  me,  therefore  He 
hath  counted  me  for  His  enemy. 

11.  He  hath  put  my  feet  in  the  stocks,^  He  hath  observed  all  my 
paths. 

12.  Now  this  is  the  thing  in  which  thou  art  not  justified  :^  I  will 
answer  thee,  that  God  is  greater  than  man. 

13.  Dost  thou  strive  against  Him,  because  He  answereth  thee  not 
on  any  matter  V 

14.  God  speaketh  once,  and  repeateth  not  the  self-same  thing  the 
second  time.^ 

15.  By  a  dream  in  a  vision  by  night,  when  deep  sleep  falleth  upon 
men,  and  they  are  sleeping  in  their  beds  :^ 

16.  Then  He  openeth  the  ears  of  men,  and  teaching  instructeth 
them  in  what  they  are  to  learn,^^ 

17.  That  He  may  withdraw  a  man  from  the  things  he  is  doing," 
and  may  deliver  him  from  pride  : 

18.  Rescuing  his  soul  from  corruption  :^^  and  his  life  from  passing 
to  the  sword. 

^  L.  "Behold  I  am  in  the  same  relation  as  thyself  towards  God."  P.  "Behold,  I  am,  according  to  thy 
wish,  in  God's  stead."  This  does  not  appear  to  he  the  meaning.  Good:  "Behold  !  lam  thy  fellow."  He 
takes  ""B^  for  an  Arabic  term. 

3  H.  P.  "My  terror." 

*  n.  P.  "My  burden."  ^33J{.  L.  "My  pressure."  G.  "My  hand."  Eliu  observes  that  Job  cannot 
be  afraid  of  entering  into  discussion  with  him,  a  mortal  man  like  himself,  and  cannot  fear  to  be  over- 
powered by  the  weight  of  his  superior  character.  '  As  a  prisoner. 

^  Good:  "This  thou  hast  not  made  good," — thou  hast  not  proved. 

■"  H.  P.  "For  He  giveth  not  an  account  of  any  of  His  matters."  God  does  not  render  to  man  an 
account  of  His  acts.  He  is  wholly  independent.  If  He  manifest  the  reason  of  His  counseLs  vre  should 
receive  it  with  submission :  if  He  withhold  it,  we  must  adore  His  sovereign  will,  which  is  just  and 
unsearchable. 

^  P.  '•'  God  speaketh  once,  yea  twice,  yd  man  perceiveth  it  not."  St.  Jerome  and  Syr.  take  God  for  the 
nominative  to  the  latter  verb,  which  they  understand  of  repeating.  These  mean  that  the  warnings  of 
God  are  not  slighted  with  impunity,  since  they  are  not  always  repeated.  The  text  may  be  understood  of 
the  neglect  of  man  to  profit  by  repeated  Divine  warnings. 

9  Supra  4  :  13. 

*"  P.  "  Sealeth  their  instruction."  Some  explain  it  of  imparting  instruction  in  discipline,  in  such  a 
way  that  it  is  sealed  and  impressed  on  their  minds.  Some  derive  the  verb  from  nnHj  which  signifies  to 
bruise,  or  break  in  pieces.    Chastisements  are  divinely  ordained  for  the  correction  of  men. 

"  L.  "  His  (intended)  deed."    P.  "Purpose." 

12  p,  (.The  pit."    The  corruption  of  death :  infra,  v.  22,  24,  28,  30. 


86  THE    BOOK    OF    JOB. 

19.  He  rebuketh  also  by  sorrow  on  the  bed,  and  He  maketh  all  his 
bones  wither. 

20."  Bread  becometh  abominable  to  him  in  his  life,  and  to  his  soul 
the  meat  which  before  he  desired. 

21.  His  flesh  shall  be  consumed  away,  and  his  bones  that  were 
covered  shall  be  made  bare. 

22.  His  soul  draweth  near  to  corruption,  and  his  life  to  the  de- 
stroyers. 

23.  If  there  be  an  angeP  speaking  for  him,  one  among  thousands,^^ 
to  declare  man's  uprightness,  • 

24.  He  shall  have  mercy  on  him,  and  shall  say :  Deliver  him,  that 
he  may  not  go  down  to  corruption :  I  have  found  wherein  I  may  be 
merciful  to  him.^ 

25.  His  flesh  is  consumed  with  punishments,^^  let  it  return  to  the 
days  of  his  youth. 

26.  He  shall  pray  to  God,  and  He  will  be  gracious  to  him :  and  he 
shall  see  His  face  with  joy,^^  and  He  will  restore  to  man  His  justice.^^ 

27.  He  shall  look  upon  men,^^  and  shall  say :  I  have  sinned,  and 
indeed  I  have  offended ;  and  I  have  not  received  what  I  have  de- 
served.^ 

28.  He  hath  delivered  his  soul  from  going  into  destruction,  that  it 
may  live  and  see  the  light. 

29.  Behold,  all  these  things  God  worketh  three  times^^  within  every 
one, 

30.  That  He  may  withdraw  their  souls  from  corruption,  and  en- 
lighten them  with  the  light  of  the  living. 


»'  H.  signifies  angel,  although  it  is  sometimes  applied  to  a  man  acting  as  messenger  of  God,  according 
to  the  force  of  the  term.  P.  "If  there  be  a  messenger  with  him,  an  interpreter."  L.  has  "an  angel,  a 
defender."  Spirits  were  always  believed  to  have  charge  of  men,  and  to  espouse  their  interests  before  God. 

»*  H.  P.  "Among  a  thousand."  This  divine  messenger,  selected  from  the  heavenly  host,  is  as  one  out 
of  a  vast  number. 

"  H.  P.  "A  ransom."  The  angel  pleads  in  behalf  of  man,  and  offers  in  atonement  for  his  fault,  his 
humiliation  and  determination  to  amend.    These  dispositions  avail  only  through  our  Great  Mediator. 

"  The  term  is  explained  by  Jarchi  of  violent  concussion,  in  which  sense  it  was  taken  by  St.  Jerome. 
It  is  more  generally  understood  of  the  period  of  youth.    P.  "His  flesh  shall  be  fresher  than  a  child's." 

»'  "  Since,  after  laborious  struggles,  after  storms  of  temptation,  the  soul  is  raised  in  ecstasy  to  contem- 
plate the  Divine  Presence,  of  which,  however,  although  it  be  sensible,  it  cannot  have  the  full  enjoyment, 
It  is  Justly  said  of  this  man  thus  tried,  who  has  gone  through  many  labors,  he  shall  see  His  face  with  Joy." 
St.  Gregory  M.     . 

»  The  Divine  favor  which  he  had  forfeited. 

"  Lowenthal :  "  He  shall  sing  among  men."  The  loud  acknowledgment  of  the  penitent  is  signified  by 
thctoxt. 

*  P.  "  It  profited  me  not."  R.  V.  L.  "  Yet  I  have  not  received  a  like  return."  St.  Gregory  M.  writes : 
«  Every  one  who  is  scourged  has  not  a  correct  sense  of  his  sins,  if  he  regard  his  punishment  as  greater 
or  e<iual." 

"  Lit.  "Twice  and  thrice,"  repeatedly. 


JOB  XXXIV.  87 

31.  Attend,  Job,  and  hearken  to  me :  and  hold  thy  peace  whilst  I 
speak. 

32.  But  if  thou  hast  anything  to  say,  answer  me,  speak :  for  I 
would  have  thee  to  appear  just. 

33.  And  if  thou  have  not,  hear  me :  hold  thy^^  peace,  and  I  will 
teach  thee  wisdom. 


I 


CHAPTER  XXXIV. 

ELIU   CHARGES   JOB  WITH   BLASPHEMY;   AND    SETS    FORTH    THE   POWER   AND    JUSTICE 

OF   GOD. 

1.  And  Eliu  continued  his  discourse,  and  said : 

2.  Hear,  ye  wise  men,  my  words  :  and  ye  learned,  hearken  to  me  : 

3.  For  the  ear  trieth  words,  and  the  mouth  discerneth  meats  by  the 
taste. 

4.  Let  us  choose  to  us  judgment,^  and  let  us  see  among  ourselves 
what  is  best. 

5.  For  Job  hath  said :  I  am  just ;  and  God  hath  overthrown  my 
judgment.^ 

6.  For  in  judging  me,  there  is  a  lie  :^  my  arrow  is  violent  without 
any  sin.^ 

7.  What  man  is  there  like  Job,  who  drinketh  up  scorning  like 
water  :^ 

8.  Who  goeth  in  company  with  them  that  work  iniquity,  and  walketh 
with  wicked  men  ? 

9.  For  he  hath  said:  Man  shall  not  please  God,  although  he  run^ 
with  Him.^ 

10.  Therefore,  ye  men  of  understanding,  hear  me :  far  from  God 
be  wickedness,  and  iniquity  from  the  Almighty. 

11.  For  He  will  render  to  a  man  his  work  :  and  according  to  the 
ways  of  every  one  He  will  reward  them. 

^  He  professes  his  willingness  that  Job  should  haTe  every  opportunity  of  reply. 

*  What  is  right  and  just. 

^  Has  punished  me  without  regard  to  merit.  The  complaints  of  Job  had  been  strongly  expressed,  but 
were  meant  only  to  exclude  the  idea  of  delinquency  on  his  part. 

^  The  judgment  executed  against  him  wore  a  false  appearance,  since  it  led  to  the  presumption  of  his 
guilt.    R.  interprets  the  clause:  "Notwithstanding  my  just  cause,  I  am  apparently  false  and  guilty." 

■*  The  arrow  of  God's  wrath  pierced  him,  without  any  occasion  given  on  his  part,  by  wilful  prevarica- 
tion. 

^  Who  freely  indulges  murmurs  against  Divine  justice.    To  Eliu  he  appeared  to  arraign  it. 

^  Whatever  effort  he  may  make  to  please  Him.  P.  "That  he  should  delight  himself  with  God."  R. 
takes  this  to  be  the  meaning. 


88  THE    BOOK    OF    JOB. 

12.  For  in  very  deed  God  will  not  condemn  without  cause  :  neither 
will  the  Almighty  pervert  judgment.^ 

13.  What  other  hath  He  appointed  over  the  earth  ?  or  whom  hath 
He  set  over  the  world  which  He  made?^ 

14.  If  He  turn  His  heart^  to  Him,  He  shall  draw  his  spirit  and 
breath  unto  Himself. ^^ 

15.  All  flesh  shall  perish  together :"  and  man  shall  return  into 
ashes. 

16.  If  then  thou  hast  understanding,  hear  what  is  said,  and  hearken 
to  the  voice  of  my  words. 

17.  Can  he  be  healed  that  loveth  not  judgment  ?^^  and  how  dost 
thou  so  far  condemn  Him  that  is  just  ?^^ 

18.  Who  saith  to  the  king:  Apostate  :^^  who  calleth  rulers  un-- 
godly : 

19.  He^^  accepteth  not  the  persons  of  princes ;  nor  regardeth  the 
tyrant,  when  He  contendeth  against  the  poor  man :  for  all  are  the 
work  of  His  hands. 

20.  They  shall  suddenly  die,  and  the  people  shall  be  troubled  at 
midnight  :^^  and  they  shall  pass,  and  take  away  the  violent^^  without 
hand.i« 

21.  For  His  eyes  are  upon  the  ways  of  men,  and  He  considereth  all 
their  steps. ^^ 

22.  There  is  no  darkness,  and  there  is  no  shadow  of  death,  where 
they  may  be  hid  who  work  iniquity. 

23.  For  it  is  no  longer  in  the  power  of  man^  to  enter  into  judg- 
ment with  God. 

24.  He  shall  break  in  pieces  many^^  and  innumerable ;  and  shall 
make  others  stand  in  tbeir  stead. 

*____ 

^  Wrongfully  condemn. 

•  II.  P.  "  Who  hath  given  Him  a  charge  over  the  earth  ?  or  who  hath  disposed  the  whole  world  ?"  The 
right  of  Qod,  as  Creator  and  Lord,  to  arrange  and  govern  all  things,  is  derived  from  no  other. 

»  Mind— attention. 

*°  When  Qod  pleases,  lie  takes  away  the  breath  of  life. 

»'  At  once— at  the  moment  appointed  in  the  Divine  council. 

'^  That  hateth  what  is  right  and  just.  The  verb  translated  "be  healed,"  means  to  bind,  and  is  taken 
for  acts  of  authority.    P.  "  Govern." 

••  "  The  righteous  mighty  One."    L.  There  are  two  epithets  in  H. 

**  It  appears  that  it  should  be  taken  interrogatively,  so  afl  to  mean :  What  man  dare  address  his 
sovereign  oontumeliously  ?    II.  means  worthluM,  wicked,  Belial. 

'*  Since  men  dare  not  speak  disrespectfully  to  an  earthly  king,  bow  much  less  should  they  venture 
thus  to  address  Qod,  who  has  no  respect  of  persons  I 

"  By  the  suddenness  of  the  Divine  visitation.  "  H.  P.  «'  The  mighty." 

"  Without  human  agency.  "  Supra  31 :  4. 

"*  L.  "  For  ho  need  not  direct  (his  attention)  a  long  time  upon  man,  that  he  should  enter  into  Judgment 
before  Qod."  This  is  conformable  to  the  interpretation  of  R.  God  having  a  perfect  knowledge  of  all 
t  hings,  needs  no  preparation  for  the  scrutiny. 

'  H.  P.  «  Mighty  men." 


JOB  XXXIV.  m 

25.  For  He  knoweth  their  works ;  and  therefore  He  shall  bring 
night^  on  them ;  and  they  shall  be  destroyed. 

26.  He  hath  struck  them  as  being  wicked,  in  open  sight.^^ 

27.  Who  as  it  were  on  purpose  have  revolted  from  Him,  and  would 
not  understand^*  all  His  ways  : 

28.  So  that  they  caused  the  cry  of  the  needy  to  come  to  Him,  and 
He  heard  the  voice  of  the  poor. 

29.  For  when  He  granteth  peace,  who  is  there  that  can  condemn  ?^^ 
When  He  hideth  His  countenance,^^  who  is  there  that  can  behold  Him, 
whether  it  regard  nations,  or  all  men  ?^ 

30.  Who  maketh  a  man  that  is  a  hypocrite  reign^^  for  the  sins  of 
the  people.^ 

31.  Seeing  then  I  have  spoken  of  God,  I  will  not  hinder  thee  in 
thy  turn.^ 

32.  If  I  have  erred,^^  teach  thou  me  :  if  I  have  spoken^^  iniquity, 
I  will  add  no  more. 

33.  Doth  God  require  it  of  thee,^  because  it  hath  displeased  thee  t^ 
for  thou  beganst  to  speak,  and  not  I  ;^  but  if  thou  know  anything 
better,  speak. 

34.  Let  men  of  understanding  speak  to  me ;  and  let  a  wise  man 
hearken  to  me. 

35.  But  Job  hath  spoken  foolishly,^  and  his  words  contain  not  wis- 
dom.37  ^ 

36.  My  father,^  let  Job  be  tried  even  to  the  end :  cease  not  from 
the  man  of  iniquity.^^ 

^  Calamity.  R.  V.  ^  Publicly,  before  many. 

^  Opposed  obstacles  to  His  light.  Supra  21  :  14,  «  What  they  care  not  to  do,  they  affect  to  ignore."  St. 
Gregory  M. 

25  Rom.  8  :  33,  34.  ^  Withholds  His  faTor. 

"  Nations,  as  well  as  individuals,  are  dependent  on  God. 

^  P.  '*  That  the  hypocrite  reign  not."  The  prefix  Q  is  thought  to  have  the  force  of  a  negative.  God 
casts  the  wicked  from  their  thrones. 

^  P.  "  Lest  the  people  be  ensnared."  God  removes  tyrants,  to  rescue  the  people  from  their  yoke.  V. 
signifies  that  He  suffers  them  to  reign,  in  punishment  of  the  sins  of  the  people. 

^°  P.  "  Surely  it  is  meet  to  be  said  unto  God :  I  have  borne  chastisement,  I  will  not  offend  any  more." 
Eliu  recommends  to  Job  acquiescence  in  the  Divine  visitation,  without  any  attempt  to  justify  himself. 

^*  Lit.  "  Besides  what  I  see."  This  prayer  is  suggested  to  Job  by  Eliu,  that  he  may  obtain  light  to 
discover  his  deficiencies. 

^  H.  P.  "  Done." 

^^  God  does  not  consult  Job,  or  any  other  mortal,  as  to  the  manner  of  His  dispensations. 

^  Job  had  manifested  his  displeasure  at  the  Divine  dealings,  as  interpreted  by  his  censors:  but  had  not 
repined  at  the  Sovereign  will. 

^^  P.  "  He  will  recompense  it,  whether  thou  refuse,  or  whether  thou  choose  :  and  not  I."  Eliu  refers  all 
to  the  Divine  judgment. 

^  Without  knowledge.  "  Understanding. 

^  God  is  addressed  as  Father  only  in  two  passages  of  Isaiah.  The  word  is  here  translated:  "My  desire 
is."    P.  L.  "  Oh  I  that  Job." 

35  p.  "  Because  of  his  answers  for  wicked  men."  His  language  seemed  to  favor  their  cause.  According 
to  St.  Jerome,  he  appeared  to  be  one  of  them. 


90  THEBOOKOFJOB. 

37*  Because  he  addeth  blasphemy^^  upon  his  sins,  let  him  be  tied 
fast^^  in  the  mean  time  among  us :  and  then  let  him  provoke  God  to 
judgment  with  his  speeches. 


CHAPTER  XXXV. 

ELIU  DECLARES  THAT  THE  GOOD  OR  EYIL  DONE  BY  MAN  CANNOT  REACH  GOD. 

1.  Moreover  Eliu  spake  these  words : 

2.  Doth  thy  thought  seem  right  to  thee,  that  thou  shouldst  say :  I 
am  more  just  than  God  ?^ 

3.  For  thou  saidst :  That  which  is  right  doth  not  please  Thee  :  or 
what  will  it  profit  Thee  if  I  sin  ?^ 

4.  Therefore  I  will  answer  thy  words,  and  thy  friends  with  thee. 

5.  Look  up  to  heaven,  and  see,  and  behold  the  sky,  that  it  is  higher 
than  thou. 

6.  If  thou  sin,  what  shalt  thou  hurt  Him  ?  and  if  thy  iniquities  be 
multiplied,  what  shalt  thou  do  against  Him  ?^ 

7.  And  if  thou  do  justly,  what  shalt  thou  give  Him,  or  what  shall 
He  receive  of  thy  hand  ? 

8.  Thy  wickedness  may  hurt  a  man  that  is  like  thee :  and  thy  jus- 
tice may  help  the  son  of  man."* 

9.  By  reason  of  the  multitude  of  oppressors^  they  stall  cry  out ; 
and  shall  wail  for  the  violence  of  the  arm  of  tyrants. 

10.  And  he®  hath  not  said :  Where  is  God,  who  made  me,  who  hath 
given  songs  in  the  night  V 

11.  Who  teacheth  us  more  than  the  beasts  of  the  earth,  and  in- 
structeth  us  more  than  the  fowls  of  the  air. 

12.  There  they  cry,^  and  He  heareth  not,  because  of  the  pride  of 
evil  men. 

•  p.  ««RebeUIon." 

*'  H.  means  clapping  of  hands,  in  token  of  triumph.    P.  *'  He  olappeth  his  hands.''^ 

*  Eliu  unjustly  drew  this  inference  from  the  vindication  which  Job  had  given  of  bis  conduct. 

'  What  avails  good  conduct?  Job  complained  that  his  fidelity  was  not  rewarded,  since  he  was  treated 
as  n  sinner. 

'  The  sins  of  men  cannot  disturb  the  peace  or  mi^jesty  of  Ood,  who  is  enthroned  in  the  highest  heavens. 

*  This  phrase  means  man,  as  expressed  in  the  former  member. 
»  H.  P.  ••  Oppressions."    Good  :  *'  The  oppressed." 

■  Any  sufferer.  '  Given  an  occasion  of  r^oicing.  Ps.  41 :  9. 

*  The  oppressed  cry,  but  do  not  always  obtain  relief,  because  their  dispositions  tiro  not  suitable.  The 
pride  of  the  oppressors  forces  the  victims  to  cry  for  help.  •<  God,  who  is  Just,  permits  His  servants  to  be 
temporally  oppressed,  and  the  malice  of  the  oppressors  to  be  nefariously  increased,  that  the  life  of  the 
former  may  pass  away  in  sufferings  for  their  purification,  and  the  wickedness  of  the  latter  may  be  con- 
summated."   St.  Gregory  M. 


JOB    XXXVI.  91 

13.  God  therefore  will  not  hear  in  vain  :^  and  the  Almighty  will 
look  into  the  causes  of  every  one.^^ 

14.  Yea,  when  thou  shalt  say :  He  considereth  not  :^^  be  judged 
before  Him,^^  and  expect  Him. 

15.  For  He  doth  not  noV  bring  on  His  fury  :^^  neither  doth  He 
revenge  wickedness  exceedingly.^^ 

16.  Therefore  Job  openeth  his  mouth  in  vain,  and  multiplieth  words 
without  knowledge. 


CHAPTER   XXXVI. 

ELIU  PROCEEDS  IN  SETTING  FORTH  THE  JUSTICE  AND  POWER  OF  GOD. 

1.  Eliu  also  proceeded,  and  said : 

2.  Suffer  me  a  little,  and  I  will  show  thee :  for  I  have  yet  some- 
what to  speak  in  God's  behalf. 

3.  I  will  repeat  my  knowledge  from  the  beginning,  and  I  will  prove 
my  Maker  just. 

4.  For  indeed  my  words  are  without  falsehood :  and  perfect  know- 
ledge shall  be  proved  to  thee.^ 

5.  God  doth  not  cast  away^  the  mighty,  whereas  He  Himself  also 
is  mighty. 

6.  But  He  saveth  not  the  wicked :  and  He  giveth  judgment^  to  the 
poor. 

7.  He  taketh  not  away  His  eyes  from  the  just;  and  He  placeth 
kings  on  the  throne  forever,  and  they  are  exalted.^ 

^  p.  "  Surely  God  will  not  hear  vanity," — the  vain  cries  of  those  who  are  rebellious  against  His  will. 
V.  signifies  that  He  will  grant  relief  to  those  who  call  on  Him. 

*°  P.  "Neither  will  the  Almighty  regard  it."  This  corresponds  to  the  former  member.  V.  presents  an 
opposite  view,  but  in  itself  correct. 

"  II.  P.  "  Thou  shall  not  see  Ilim."  Job  seemed  to  have  lost  hope  of  seeing  God  in  judgment,  of  haying 
an  opportunity  to  vindicate  himself. 

*"  P.  "  Judgment  is  before  Him."  He  is  soon  to  exercise  judgment.  V.  directs  Job  to  prepare  and 
submit  himself  to  judgment. 

"  P.  "  But  now,  because  it  is  not  so,  He  hath  visited  in  His  anger."  St.  Jerome  refers  the  negation  to 
the  verb  visited.  "  God  does  not  visit  in  His  anger,  whilst  He  leaves  room  for  repentance.  God  tolerates 
for  a  long  time  him  whom  he  is  to  condemn  perpetually."    St.  Gregory  M, 

"  P.  "Yet  he  knoweth  it  not  in  great  extremity."  He  does  not  now  inflict  punishment  proportioned 
to  the  number  and  greatness  of  sins.  St.  Gregory  M.  observes,  that  all  that  Eliu  says  is  correct  in  itself, 
but  not  properly  applied  to  Job. 

^  Eliu  intimates  that  he  speaks  sincerely,  what  he  knows  to  be  true  :  "He  that  is  perfect  in  knowledge 
is  with  thee."  P. 

2  P.  "  Despiseth  not." 

*  Does  justice  to  them :  rescues  them  from  oppression. 

*  Divine  Providence  is  often  manifested  in  the  elevation  of  men  to  the  throne.  Although  some  rise 
by  ambition  and  usurpation,  the  high  counsel  of  God  is  fulfilled  in  their  elevation,  since  He  turns  even 
the  passions  and  crimes  of  men  to  His  great  purposes.        4 


92  THE    BOOK    OF    JOB. 

8.  And  if  they  be  in  chains,  and  be  bound  with  the  cords  of 
poverty,^ 

9.  He  showeth  them  their  works,  and  their  wicked  deeds,  because 
they  have  been  violent. 

10.  He  also  openeth  their  ear,  to  correct  them :  and  speaketh,  that 
they  may  return  from  iniquity. 

*   11.  If  they  hear  and  observe,  they  shall  pass  their  days  in  good, 
and  their  years  in  glory. 

12.  But  if  they  hear  not,  they  shall  pass  away  by  the  sword,  and 
shall  be  consumed  in  folly. 

13.  Dissemblers  and  crafty  men  provoke  the  wrath  of  God :  neither 
shall  they  cry  when  they  are  bound  .^ 

14.  Their  soul  shall  die  in  a  storm,'^  and  their  life  among  the  effemi- 
nate.^ 

15.  He  will  deliver  the  poor  out  of  his  distress,  and  open  his  ear^ 
in  affliction. 

16.  Therefore  out  of  the  narrow  mouth^^  He  shall  set  thee  at  large, 
where  there  is  no  straitness^^  under  it :  and  the  rest^  of  thy  table  shall 
be  full  of  fatness. 

17.  Thy  cause  hath  been  judged  as  that  of  the  wicked :  cause  and 
judgment  thou  shalt  have  alike. ^^ 

18.  Therefore  let  not  anger  overcome  thee,  to  oppress  any  man,^* 
neither  let  multitude  of  gifts  turn  thee  aside. 

19.  Lay  down  thy  greatness  without  tribulation,  and  all  the  mighty 
of  strength. ^^ 

20.  Prolong  not^^  the  night,  that  peoples  may  come  up  for  them.^'^ 

•  Affliction.    V.  uses  paupertat  in  this  sense. 

«  When  God  binds  them,— when  He  visits  them  with  afflictions,— they  cry  not  for  relief  to  Hira,  who 
alone  can  help  them. 

'  The  term  signifies  concession,  but  is  also  taken  for  the  time  of  youth :  "They  shall  die  in  youth."  P. 

•  Persons  given  in  youth  to  unnatural  vices, — pedersisty. 

•  To  glad  tidings. 

"  L.  «<  The  jaws  of  distress."   The  mouth  of  a  wild  beast  is  here  used  as  a  figure  of  straits  and  danger. 

*>  P.  "  Non  habento  f undamentum  subter  se."  V.  FhiUipson  has :  "  There  was  nothing  firm  under  it." 
The  state  of  one  enjoying  entire  liberty  is  represented. 

"  The  supply. 

^  The  decision  shall  correspond  with  the  case.  Identifying  himself  with  the  oauM  of  the  wicked  man,  h« 
would  provoke  condemnation. 

"  The  translation  is  free.  Eliu  warns  Job  not  to  incur  the  Divine  displeasure,  lest  Qod  strike  him  and 
carry  him  olT,  and  refuse  all  ransom.  P.  "  Because  there  is  wrath,  beware  lest  He  take  thee  away  with 
Hit  stroke ;  then  a  great  ransom  cannot  deliver  thee." 

'*  P.  "  Will  He  esteem  thy  riches  f  no,  not  gold,  nor  all  the  forces  of  strength."  This  excludes  all  idea 
of  a  ransom  being  accepted.  The  forces  of  strength  mean  riches  of  every  kind.  According  to  V.,  Ella 
recommends  to  Job  to  lay  aside,  without  hesitation,  all  pretensions  to  wealth,  and  to  relinquish  the 
society  of  the  strong  and  powerful. 

»"  P.  «'  Desire  not." 

"  Ue  will  not  have  Job  desire  the  night  of  death  in  which  the  nations  settle  down  and  disappear.  "  Are 
out  off  in  their  place."    P.  4 


JOB    XXXVI.  ,  W 

21.  Beware  thou  turn  not  aside  to  iniquity :  for  this  thou  hast 
begun  to  follow  after  misery.^^ 

22.  Behold,  God  is  high  in  His  strength :  and  none  is  like  Him 
among  the  lawgivers. 

23.  Who  can  search  out  His  ways  ?^^  or  who  can  say  to  Him  :  Thou 
hast  wrought  iniquity  ? 

24.  Bemember  that  thou  knowest  not^  His  work,  concerning  which 
men  have  sung.^^ 

25.  All  men  see  Him  :^  every  one  beholdeth  afar  off. 

26.  Behold,  God  is  great,  exceeding  our  knowledge :  the  number 
of  His  years  is  inestimable.^ 

27.  He  lifteth  up  the  drops  of  rain,^^  and  poureth  out  showers  like 
floods ; 

28.  Which  flow  from  the  clouds  that  cover  all  above. ^ 

29.  If  He  will  spread  out  clouds  as  His  tent, 

30.  And  lighten  with  His  light  from  above,^  He  shall  cover  also 
the  ends  of  the  sea.^''' 

31.  For  by  these^^  He  judgeth  peoples,  and  giveth  food  to  many  mor- 
tals.29 

32.  In  His  hands  He  hideth  the  light,  and  commandeth  it  to  come 
again.  ^'^ 

33.  He  showeth  His  friend^^  concerning  it,  that  it  is  his  possession, 
and  that  he  may  come  up  to  it.^^ 


"  His  misery  led  him,  according  to  Eliu,  to  iniquity,  by  giving  occasion  to  his  murmurs. 

19  p  li  "Who  hath  enjoined  Him  His  way  ?"  Who  has  pointed  out  to  Him  the  course  which  He  must 
follow  ? 

^  Moderns  derive  this  verb  from  a  dififerent  root  from  that  to  which  St.  Jerome  referred  it :  "  Remember 
that  thou  magnify  His  work."  P. 

21  p_  « Which  men  behold."  The  text  is  susceptible  of  both  meanings.  Good:  "Whom  mankind 
jointly  celebrate."    Lowenthal :  "  praise,"  or  "  sing." 

^  Good  strongly  supports  this  rendering :  "  Him,"  rather  than  "  it." 

^  P.  "  Searched  out."    "  He  meant  to  speak  of  eternity."  St.  Gregory  M. 

°*  By  exhalation.  "The  entire  process  of  vaporization,  and  the  formation  of  rain,  clouds,  and  tempests, 
is  most  accurately  and  picturesquely  delineated."  Good. 

^'  P.  "Distil  upon  man  abundantly." 

**  His  light  is  spread  around  His  throne  in  heaven. 

^  He  covers  the  depths  of  the  sea  with  the  waters,  as  with  a  vast  mantle.  Good :  "  The  roots  of  the 
very  ocean."    V.  "  Cardines." 

"^  By  clouds,  by  light  and  darkness,  God  exercises  His  power  over  the  world,  giving  fertility  to  the 
lands  by  shower  and  sunshine,  and  punishing  man  by  occasional  storms. 

^  P.  "  In  abundance." 

'"  God  appears  to  compress  the  thunderbolt  within  His  hands,  before  He  sends  it  forth  to  fulfil  His  will. 

'^  Guards  and  protects  him  from  it.  P.  "  The  noise  thereof  showeth  concerning  it."  1^*1  The  readings 
are  various. 

32  p^  «xhe  cattle  also  concerning  the  vapor."  The  same  term  njpD  is  translated  "cattle,"  or  "pos- 
session." The  cattle  are  said  to  show  by  their  movements  the  approach  of  rain. 


94  THE    BOOK    OE    JOB. 


CHAPTER  XXXYII. 

ELIU   GOES   ON   IN    HIS   DISCOURSE,    SHOWING    GOD's   WISDOM   AND    POWER,    BY   HIS 
WONDERFUL  WORKS. 

1.  At  this  my  heart  trembleth,  and  is  moved  out  of  its  place. 

2.  Hear  ye  attentively  the  terror  of  His  voice,  and  the  sound  that 
Cometh  out  of  His  nu)uth. 

3.  He  beholdeth^  under  all  the  heavens :  and  His  light^  is  upon  the 
ends  of  the  earth. 

4.  After  it  a  noise  roareth :  He  thundereth  with  the  voice  of  His 
majesty,  and  is  not  found  out^  when  His  voice  is  heard. 

5.  God  thundereth  wonderfully  with  His  voice ;  He  doeth  great 
and  unsearchable  things. 

6.  He  commandeth  the  snow  to  go  down  upon  the  earth,  and  the 
winter  rain,  and  the  shower  of  His  strength.^ 

7.  He  sealeth  up^  the  hand  of  all  men,  that  every  one  may  know 
His  works.® 

8.  Then^  the  beast^  goeth  into  his  covert,  and  abideth  in  his  den. 

9.  Out  of  the  inner  parts®  a  tempest^^  cometh,  and  cold  out  of  the 
north. 

10.  When  God  bloweth,^^  there  cometh  frost ;  and  again^  the  waters 
are  poured  out  abundantly. 

11.  Corn  desireth  clouds,^^  and  the  clouds  spread  their  light  :^^ 

12.  Which  go  round  about,  whithersoever  the  will  of  Him  that 
governeth  them  shall  lead  them,  to  whatsoever  He  shall  command 
them  upon  the  face  of  the  whole  earth : 

13.  Whether  in  one  tribe,^^  or  in  His  own  land,  or  in  what  place 
soever  of  His  mercy  He  shall  command  them  to  be  found. 


D3p^'  Good :  "  There  is  no  limit  to  them."  Richard  Grey  proposes  an 
able  to  V.  ,  *  His  strong  showers. 


»  II.  P.  »  Ue  directeth  it."    Hi«  thunderbolt.    L.  «  He  letteth  it  loose." 
"  The  liRhtning-flash. 

•  r.    "Will   not  stay  them, 
emendation  of  the  reading  conformable' 

•  Vy  sending  impetuous  showers,  He  prevents  men  from  working  abroad. 

•  May  acknowledge  the  rain  to  be  from  Him,  and  the  fruits  to  be  matured  through  His  favor. 
'*  During  the  ridn.  *  Any  animal. 

»  ♦'  Out  of  the  south."  P.  «<»  P.  «  A  whirlwind." 

"  The  wind  is  taken  for  the  Divine  breath,  since  every  natural  cause  is  derived  from  God. 

"  When  the  cold  wind  relaxes,  and  heat  succeeds.  H.  P.  "  And  the  breath  of  the  waters  is  straitened." 
This  corresponds  with  the  other  member. 

"  H.  P.  '•  Also  by  watering,  He  wcarieth  the  thick  cloud."  This  Interpretation  is  rejected  by  R.,  who 
substitutes  the  following:  "  i^eronity  removeth  the  clouds."  Good  :  *'  He  loadoth  the  cloudy  woof  with 
redundance." 

'*  R.  "Ills  light  tcattereth  the  cloud."  The  light  of  God,  which  is  the  light  of  the  sun,  disperses  the 
cloud. 

"  11.  m«anf  rod,  or  loeptr*,  »nd  la  hare  understood  by  8t  Jerome  of  a  tribe,  since  it  was  so  applied. 


JOB    XXXVIII.  8^ 

14.  Hearken  to  these  things,  Job :  Stand,  and  consider  the  won- 
drous works  of  God. 

15.  Dost  thou  know  when  God  commanded  the  rains  to  show  the 
light  of  His  clouds  ? 

16.  Knowest  thou  the  great  paths  of  the  clouds,  and  perfect  know- 
ledge ?i^ 

17.  Are  not  thy  garments  hot  when  the  south  wind  blows  upon  the 
earth  ? 

18.  Thou  perhaps^^  hast  made  with  Him  the  heavens,  which  are 
most  strong,  as  if  they  were  of  molten  brass. ^^ 

19.  Show  us  what  we  ma^y  say  to  Him :  for  we  are  wrapped  up  in 
darkness. 

20.  Who  shall  tell  Him  the  things  I  speak  ?  even  if  a  man  shall 
speak,  he  shall  be  swallowed  up.^^ 

21.  But  now  they  see  not  the  light :  the  air  on  a  sudden  is  thick- 
ened into  clouds,^^  and  the  wind  passeth  and  driveth  them  away. 

22.  Gold^^  cometh  out  of  the  nortli,  and  to  God  praise  with  fear.^^ 

23.  We  cannot  find  him  worthily  :^  He  is  great  in  strength,  and  in 
judgment,  and  in  justice,  and  He  is  ineffable. 

24.  Therefore  men  fear  Him :  and  all  that  seem  to  themselves  to 
be  wise  dare  not  behold  Him.^^ 


CHAPTER  XXXVIII. 


GOD   INTERPOSES;   AND   SHOWS  FROM   THE   THINGS   THAT   HE   HATH    MADE,   MAN 
CANNOT   COMPREHEND    HIS   POWER  AND   WISDOM. 

1.  Then  the  Lord^  answered  Job  out  of  a  whirlwind,  and  said : 

The  clouds  fulfil  the  Divine  will,  whether  the  rain  fall  in  one  tribe,  or  throughout  the  entire  land,  which 
was  called  the  land  of  God,  because  it  was  inhabited  by  His  worshippers  and  servants,  or  in  any  other 
place,  in  which  He  chose  to  exercise  His  mercy.  Moderns  generally  take  the  first  term  for  chastisement. 
P.  "  For  correction."    L.  "  As  a  chastising  rod." 

*^  H.  P.  "The  wondroug  works  of  Ilim  which  is  perfect  in  knowledge."  Good:  "Wonders,  perfections 
of  wisdom!" 

"  This  is  ironical :  it  may  be  put  interrogatively :  "  Hast  thou,"  &c. 

^'  This  refers  to  their  use,  without  determining  their  nature.  The  sky  resembles  a  solid  substance, 
since  it  remains  always,  notwithstanding  the  changes  which  it  undergoes. 

"  Overwhelmed  with  the  greatness  of  the  Divine  majesty. 

^  This  is  a  paraphrase  of  the  clause :  "  Which  is  in  the  clouds." 

^'-  P.  "Fair  weather."    Gold  is  used  in  the  text  in  a  figurative  sense:  -'The  golden  (light)."  L. 

^  P.  «  With  God  is  terrible  majesty." 

^  Cannot  estimate  sufficiently  Ilis  works  and  attributes. 

^  R.  adopts  this  interpretation.  The  wise  dare  not  fix  their  mind  steadfastly  on  the  Deity,  being 
sensible  that  they  cannot  comprehend  his  attributes.  He  regards  the  wise  with  indifference.  Good: 
"He  looketh  all  the  wise  of  heart  to  nothing." 

*  niTT'     The  Divine  name  is  here  used  as  in  the  first  chapters.    The  discourse  of  Eliu,  which  is 


96  THEBOOKOFJOB. 

2.  Who  is  this  that  wrappeth  up  sentences  in  unskilful  words  ?^ 

3.  Gird  up  thy  loins  like  a  man  :^  I  will  ask  thee,  and  answer  thou 
Me. 

4.  Where  wast  thou  when  I  laid  the  foundations  of  the  earth  ?^  tell 
me  if  thou  hast  understanding. 

5.  Who  hath  laid  the  measures  thereof,  if  thou  knowest  ?  or  who 
hath  stretched  the  line  upon  it  ? 

6.  Upon  what  are  its  bases  grounded?^  or  who  laid  the  corner  stone 
thereof. 

7.  When  the  morning  stars^  praised  Me  together,  and  all  the  sons 
of  God^  made  a  joyful  melody  ? 

8.  Who  shut  up  the  sea  with  doors,  when  it  brake  forth  as  issuing 
out  of  the  womb  : 

9.  When  I  made  a  cloud  the  garment  thereof,  and  wrapped  it  in  a 
mist  as  in  swaddling  bands  ?^ 

10.  I  set  My  bounds  around  it,  and  made  it  bars  and  doors ; 

11.  And  I  said :    Hitherto  thou  shalt  come,  and  thou  shalt  go  no 
further :  and  here  thou  shalt  break  thy  swelling  waves. 

12.,  Didst  thou,  since  thy  birth,  command  the  morning,  and  show 
the  dawning  of  the  day  its  place  ? 

13.  And  didst  thou  hold  the  extremities  of  the  earth,  shaking  them, 
and  hast  thou  shaken  the  ungodly  out  of  it  ? 

14.  The  seaP  shall  be  restored  as  clay,^^  and  shall  stand  as  a  gar- 
ment :" 

15.  From  the  wicked,  their^^  light  shall  be  taken  away,  and  the 
high  arm^^  shall  be  broken. 


milder  in  its  tone  than  those  of  the  three  chief  speakers,  serves  as  introductory  to  the  closing  discourse 
by  an  angel  representing  the  Supreme  Being. 

^  Tliese  words  seemed  to  be  referred  to  Job,  rather  than  to  Eliu.  Lest  he  should  be  elated  by  his 
successful  Tindioation  of  himself,  God  blames  the  manner  of  his  defence. 

»  Prepare  for  examination.  The  girding  of  the  loins  was  a  usual  preparation  for  active  duty,  or  any 
exertion. 

*  The  world  is  spoken  of  as  a  building. 

*  Its  position  in  space,  unsupported,  is  clearly  intimated. 
'  The  stars  newly  created. 

'  DTlSx-'J^  The  angels.  They  are  generally  believed  to  have  been  created  with  the  universe, 
although  the  Oreek  fathers  speak  of  them  as  existing  before. 

*  lie  likens  the  sea  to  a  new-born  infant. 

*  St.  Jerome  understood  the  ti>.\t,  as  inquiring  whether  Job  could  grasp  the  world,  as  a  man  takes  in 
bis  hands  the  ends  of  his  garment  to  shake  it,  and  could  shake  away  the  wicked.  II.  refers  it  to  the 
morning,  which  seems  to  take  the  earth  at  both  extremities,  and  to  shake  from  its  surface  evil-doen, 
who  have  abased  the  darkness  for  the  perpetration  of  crime. 

'°  As  clay  receives  an  impression  ttom  a  seal,  so  the  earth  receives  new  form  and  appearance  from  the 
light  of  morning. 
"  The  light  becomes  as  a  garment  for  the  earth,  as  drapery  thrown  around  it 
'°  Darkness  Is  as  light  A>r  the  wicked,  since  it  facilitates  their  enterprises. 
"  Of  the  man  of  violence. 


JOB    XXXVIII.  91; 

16.  Hast  thou  entered  into  the  depths  of  the  sea,  and  walked  in 
the  lowest  parts  of  the  deep  ?  j. 

17.  Have  the  gates  of  death  been  opened  to  thee,  and  hast  thou 
seen  the  darksome  doors  ? 

18.  Hast  thou  considered  the  breadth  of  the  earth  ?^^  tell  me,  if 
thou  knowest,  all  things,^^ 

19.  Where  is  the  way  where  light  dwelleth,  and  where  is  the  place 
of  darkness : 

20.  That  thou  mayst  bring  everything  to  its  own  bounds,  and  un- 
derstand the  paths  of  the  house  thereof. 

21.  Didst  thou  know  then  that  thou  shouldst  be  born  ?  and  didst 
thou  know  the  number  of  thy  days  ?  ^ 

22.  Hast  thou  entered  into  the  storehouses  of  the  snow,  or  hast 
thou  beheld  the  treasures  of  the  hail : 

23.  Which  I  have  prepared  for  the  time  of  the  enemy,  against  the 
day  of  battle  and  war  ?^^ 

24.  By  w^hat  way  is  the  light  spread,  and  heat  distributed  upon  the 
earth  ? 

25.  Who  gave  a  course  to  violent  showers,  or  a  way  for  noisy 
thunder : 

26.  That  it  should  rain  on  the  earth  without  man  in  the  wilderness, 
where  no  mortal  dwelleth, 

27.  That  it  should  fill  the  desert,  and  desolate  land,  and  should 
bring  forth  green  grass  ? 

28.  Who  is  the  father  of  rain  ?  or  who  begat  the  drops  of  dew  ? 

29.  Out  of  whose  womb  came  the  ice  ?  and  the  frost  from  heaven 
who  hath  gendered  it  ? 

30.  The  waters  are  hardened  like  a  stone,  and  the  surface  of  the 
deep  is  congealed. 

31.  Shalt  thou  be   able  to  join  together  the  shining  stars^''  the 
Pleiades,^^  or  canst  thou  stop  the  turning  about  of  Arcturus  ?^^ 

32.  Canst  thou  bring  forth  the  day-star^  in  its  time,  and  make  the 
evening-star  to  rise  upon  the  children  of  the  earth  ?^^ 

"  This  is  now  ascertained. 

"  According  to  the  punctuation  of  V.  it  means :  "  Tell  me  all  things,  if  thou  knowest  them."  P.  "  De- 
clare if  thou  knowest  it  all." 

^^  God  occasionally  has  used  hailstones  and  aerolites  for  the  prostration  and  overthrow  of  the  enemy. 

n  p   "The  sweet  influences."    L.  "The  chains."    This  last  interpretation  is  approved  by  R. 

**  Kimah,  a  cluster  of  seven  stars  in  the  constellation  Taurus. 

»'  "Kesil."  Some  take  it  to  be  Arcturus,  a  bright  star  in  the  constellation  Bootes;  but  it  is  more 
generally  taken  for  Orion. 

2°  r.  "  JIazzaroth."  The  stars  meant  by  this  term  are  not  ascertained.  Lachius  follows  St.  Jerome. 
Some  take  it  to  mean  the  Great  Bear. 

-*  L.  "Canst  thou  guide  the  Bear  with  its  young?" 

7 


98  THE    BOOK    OF    JOB. 

33.  Dost  thou  know  the  order^  of  heaven,  and  canst  thou  set  down 
the  reason^  thereof  on  the  earth  ? 

34.  Canst  thou  lift  up  thy  voice  to  the  clouds,  that  an  abundance 
of  waters  may  cover  thee  ? 

35.  Canst  thou  send  lightnings,  and  will  they  go,  and  will  they 
return,  and  say  to  thee  :  Here  we  are  ? 

36.  Who  hath  put  wisdom  in  the  heart  of  man,^  or  who  gave  the 
cock^  understanding  ? 

37.  Who  can  declare  the  order  of  the  heavens,  or  who  can  make 
the  harmony  of  heaven  sleep  ?^ 

38.  When  was  the  dust  poured  on  the  earth,  and  the  clods  fastened 
together  ? 

39.  Wilt  thou  take  the  prey  for  the  lioness,  and  satisfy  the  appe- 
tite of  her  whelps, 

40.  When  they  couch  in  the  dens,  and  lie  in  wait  in  holes  ? 

41.  Who  provideth  food  for  the  raven,  when  her  young  ones  cry 
to  God,^  wandering  about,  because  they  have  no  meat? 


CHAPTER   XXXIX. 

THE  WONDERS  OF  THE  POWER  AXD  PROVIDENCE  OF  GOD  IN  MANY  OF  HIS 

CREATURES. 

1.  Knowest  thou  the  time  when  the  wild  goats  bring  forth  among 
the  rocks,  or  hast  thou  observed  the  hinds  when  they  fawn  ? 

2.  Hast  thou  numbered  the  months  of  their  conceiving,  or  knowest 
thou  the  time  when  they  bring  forth  ? 

3.  They  bow  themselves  to  bring  forth  young,  and  they  cast  them, 
and  send  forth  roarings.^ 


«  p.  «  Ordinances,"— statutes,  laws.  =•  P.  "  Dominion." 

"  P.  "In  the  inward  parts."  L.  "In  the  dask  clouds."  He  asks,  who  has  regulated  the  various 
phenomena  by  certain  laws.  Good :  "  Who  putteth  understanding  into  the  yolloys?  and  whp  giveth  to 
the  shafts  discernment?" 

^  P.  '<  To  the  heart"  L.  "  To  the  bright  meteors."  The  inquiry  regards  the  laws  by  which  these  also 
are  gOTerned. 

*  The  hearens  more  in  admirable  harmony.  P.  "  Who  can  stay  the  bottles  of  heaven  T"  The  falling 
of  rain  is  conceived  as  thu  emptying  of  bottles  from  on  high.  Good:  "  Who,  by  wisdom,  irradiateth  the 
heavens,  and  staycth  tlio  bottte.s  of  the  .skius."  V.  moans:  who  can  suspend  or  interrupt  the  harmony 
of  the  heavenly  bodies.    This  is  a  very  elegant  interpretation. 

'^  This  is  a  beautiful  interpretation  of  the  cry  of  the  young  ravens. 

'  P.  "Sorrows."  Thu  term  means  pains  of  parturition,  but  here  seems  to  be  taken  for  their  young. 
These  are  cast  forth  prematurely,  as  the  hinds  flee  from  danger. 


JOB  XXXIX.  99 

4.  Their  young  are  weaned,  and  go  to  feed :  they  go  forth,  and 
return  not  to  them. 

5.  Who  hath  sent  out  the  wild  ass  free,  and  who  hath  loosed  his 
bands  ? 

6.  To  whom  I  have  given  a  house  in  the  wilderness,  and  his  dwell- 
ings in  the  barren  land. 

7.  He  scorneth  the  multitude  of  the  city ;  he  heareth  not  the  cry 
of  the  driver. 

8.  He  looketh  round  about  the  mountains  of  his  pasture,  and  seeketh 
for  every  green  thing. 

9.  Shall  the  rhinoceros^  be  willing  to  serve  thee,  or  will  he  stay  at 
thy  crib  ? 

10.  Canst  thou  bind  the  rhinoceros  with  thy  thong  to  plough,  or 
will  he  break  the  clods  of  the  valleys  after  thee  ?^ 

11.  Wilt  thou  have  confidence  in  his  great  strength,  and  leave  thy 
labors  to  him  ? 

12.  Wilt  thou  trust  him  that  he  will  render  thee  the  seed,  and 
gather  it  into  thy  barn-floor  ? 

13.  '^The  wing  of  the  ostrich  is  like  the  wings  of  the  heron,  and  of 
the  hawk. 

V 14.  When  she  leaveth  her  eggs  on  the  earth,  thou  perhaps  wilt 
warm  them  in  the  dust  ? 

15.  She  forgetteth  that  the  foot  may  tread  upon  them,  or  that  the 
beast  of  the  field  may  break  them.^ 

16.  She  is  hardened  against  her  young  ones,  as  though  they  were 
not  hers :  she  hath  labored  in  vain,  no  fear  constraining  her.^ 

17.  For  God  hath  deprived  her  of  wisdom,  neither  hath  He  given 
her  understanding. 

18.  When  time  shall  be,  she  setteth  up  her  wings  on  high  -J  she 
scorneth  the  horse  and  his  rider.^ 


"  "Reim:"  it  is  thought  to  be  the  Oryx,  a  fierce  indomitable  animal  of  the  goat  species.  The  impossi- 
bility of  accustoming  it  to  the  plough,  or  confining  it  in  a  stall,  is  here  stated. 

^  The  ploughman  sometimes  went  before,  leading  the  animal  after  him,  whilst  another  held  the 
plough  behind  it. 

■*  P.  ^'■Gavest  thou  the  goodly  wings  unto  the  peacocks?"  R.  is  of  opinion  that  the  various  terms  of  11. 
regard  only  one  bird,  the  ostrich. 

*  The  indifference  of  the  ostrich  as  to  what  may  befall  her  eggs,  was  commonly  believed  by  the 
Arabian  and  other  Oriental  writers.  It  is  asserted  by  some  moderns,  likewise.  Others  think  that  this 
popular  persuasion  is  used  by  the  sacred  writer,  for  illustration  sake,  without  vouching  for  its  correct- 
ness. 

s  Although  naturally  timid,  she  feels  no  fear  for  her  young  ones,  since  she  takes  no  precaution  for 
their  safety.  Iler  labor  in  bringing  them  forth  is  vain,  because  she  is  deprived  of  its  advantages  through 
her  own  neglect. 

■"  She  raiseth  her  wings,  which  serve  to  accelerate  her  motion,  although  she  does  not  fly. 

'  Leaving  them  far  in  the  distance. 


100  THE    BOOK    OF    JOB. 

19.  Wilt  thou  give  strength  to  the  horse,  or  clothe  his  neck  with 
neighing  ?^ 

20.  Wilt  thou  lift  him  up  like  the  locusts  ?^^  the  glory  of  his  nos- 
trils is  terror. 

21.  He  breaketh  up  the  earth  with  his  hoof,  he  pranceth  boldly,  he 
goeth  forward  to  meet  armed  men. 

22.  He  despiseth  fear,  he  turneth  not  his  back  to  the  sword. 

23.  Above  him  shall  the  quiver  rattle,  the  spear  and  shield  shall 
glitter. 

24.  Chasing  and  raging  he  swalloweth  the  ground :  neither  doth 
he  make  account  when  the  noise  of  the  trumpet  soundeth. 

25.  When  he  heareth  the  trumpet,  he  saith  :  Ha,  ha  !  he  smelleth 
the  battle  afar  off,  the  encouraging  of  the  captains,  and  the  shouting 
of  the  army." 

26.  Doth  the  hawk  wax  feathered  by  thy  wisdom,  spreading  her 
wings  to  the  south  ? 

27.  Will  the  eagle  mount  up  at  thy  command,  and  make  her  nest 
in  high  places  ? 

28.  She  abideth  among  the  rocks,  and  dwelleth  among  cragged 
flints,  and  stony  hills,  where  there  is  no  access. 

29.  From  thence  she  looketh  for  the  prey,  and  her  eyes  behojd 
afar  off. 

30.  Her  young  ones  suck  up  blood :  and  wheresoever  the  carcass 
is,  she  is  immediately  there.^^ 

31.  And  the  Lord  went  on,  and  said  to  Job : 

32.  Shall  he  that  contendeth  with  God  be  so  easily  silenced?  surely 
he  that  reproveth  God,  ought  to  answer  Him. 

33.  Then  Job  answered  the  Lord,  and  said : 

34.  What  can  I  answer,  who  have  spoken  inconsiderately  ?  I  will 
lay  my  hand  upon  my  mouth. 

35.  One  thing  I  have  spoken,  which  I  wish  I  had  not  said :  and 
another,  to  which  I  will  add  no  more. 


"  l\  "  Thunder."  The  neighing  of  the  war-hone,  impatient  for  the  battle,  and  proudly  raising  his 
neck,  whilflt  he  breathes  fire  from  his  nostrils,  may  be  compared  to  thunder. 

■(*  The  war-horse  bounds  like  a  locust. 

»«  "Of  the  army."    This  is  added  to  the  text. 

'^  Job  humbles  himself  before  Qod,  and  acknowledges  his  fault  Although  he  truly  affirmed  his  own 
innocence,  yet  ho  had  too  boldly  canTassod  the  Divine  Judgments.  "Ho  who  before  the  reproof  of  the 
Lord  bad  been  preferred  to  other  men  for  his  conduct,  advancing  by  means  of  the  reproof,  acknowledged 
himself  less  correct  in  act,  and  lens  patient  under  the  scourge."  St  Gregory  M.  This  chapter  ends  here 
in  several  MSS.    Four  are  conformable  to  the  division  of  V. 


JOB    XL.  MH 


CHAPTER   XL. 

OF  THE  POWER  OF  GOD  IX  THE  BEHEMOTH  AXD  THE  LEYIATHAX. 

1.  And  the  Lord  answering  Job  out  of  the  whirlwind,  said : 

2.  G-ird  up  thy  loins  like  a  man  :^  I  will  ask  thee,  and  do  thou  tell 
Me. 

3.  Wilt  thou  make  void  My  judgment:^  and  condemn  Me,  that  thou 
mayst  be  justified  ? 

4.  And  hast  thou  an  arm  like  God,  and  canst  thou  thunder  with  a 
voice  like  His  ? 

5.  Clothe  thyself  with  beauty,  and  set  thyself  up  on  high,  and  be 
glorious,  and  put  on  goodly  garments. 

6.  Scatter  the  proud  in  thy  indignation,^  and  behold  every  arro- 
gant man,  and  humble  him. 

7.  Look  on  all  that  are  proud,  and  confound  them,  and  crush  the 
wicked  in  their  place. 

8.  Hide  them  in  the  dust  together,  and  plunge  their  faces  into  the 
pit.'' 

9.  Then  I  will  confess  that  thy  right  hand  is  able  to  save  thee. 

10.  Behold  behemoth,^  whom  I  made  with  thee,  he  eateth  grass^ 
like  an  ox. 

11.  His  strength  is  in  his  loins,''  and  his  force  in  the  navel  of  his 
belly. 

12.  He  setteth  up  his  tail  like  a  cedar,^  the  sinews  of  his  loins  are 
wrapped  together. 

13.  His  bones  are  like  pipes  of  brass,  his  gristle  like  plates  of  iron. 

14.  He  is  the  chief  of  the  ways  of  God  f  He  who  made  him  will 
apply  his  sword.^^ 

'  Sii2)ra  S8  :  3. 

2  '-Lest  his  innocence  itself  should  elate  him,  he  is  reproved  by  the  voice  of  God,  and  his  mind  which 
is  free  from  iniquity,  but  distressed  by  adversity,  is  recalled  to  the  secret  judgments:  that  the  Divine 
sentence,  although  its  grounds  be  unknown,  may  not  be  thought  to  be  unjust."   St.  Gregory  >!. 

^  II.  P.  "Cast  abroad  the  rage  of  thy  wrath."  V.  is  free.  God  bids  Job  exercise  his  power  and  indig- 
nation against  the  proud  and  wicked,  if  he  assume  to  himself  the  prerogative  of  judgment,  which  belongs 
to  the  Deity. 

*  H.  P.  "Bind  their  faces  in  secret."  He  directs  them  to  be  cast  down  into  a  deep  dungeon,  and  left 
in  chains. 

*  In  the  singular  it  means  a  beast ;  but  the  plural  here  used  is  thought  generally  to  mean  the  hippo- 
potamus, or  river-horse. 

^  He  feeds  on  vegetables.  ■"  L.  "The  muscles." 

'  His  tail  is  short,  but  strong  and  thick.    He  sets  it  up  erect,  as  a  cedar. 
'  He  is  a  principal  work  of  God. 
'"  Ilis  long,  sharp  teeth,  are  like  a  sword  which  God  ha.$  given  him. 


102  THE    BOOK    OF    JOB. 

15.  For  him  the  mountains"  bring  forth  grass:    there'^  all  the 
beasts  of  the  field  do  play. 

16.  He  sleepeth  under  the  shadow,  in  the  covert  of  the  reed,  and 
in  moist  places. 

17.  The  shades  cover  his  shadow,  the  willows  of  the  brook  compass 
him  about. 

18.  Behold,  he  will  drink  up  a  river,  and  not  wonder :  and  he  trust- 
eth  that  the  Jordan  may  run  into  his  mouth. ^ 

19.  In  his  eyes  as  with  a  hook  he  shall  take  him,  and  bore  through 
his  nostrils  with  stakes. ^^  ' 

20.  Canst  thou  draw  out  the  leviathan^^  with  a  hook,  or  canst  thou 
tie  his  tongue  with  a  cord  ? 

21.  Canst  thou  put  a  ring  in  his  nose,  or  bore  through  his  jaw  with 
a  buckle  ?i« 

22.  Will  he  make  many  supplications  to  thee,  or  speak  soft  words 
to  thee  ? 

23.  Will  he  make  a  covenant  with  thee,  and  wilt  thou  take  him  to 
be  a  servant  forever  ? 

24.  Shalt  thou  play  with  him  as  with  a  bird,  or  tie  him  up  for  thy 
handmaids  ?^^ 

25.  Shall  friends  cut  him  in  pieces,^^  shall  merchants  divide  him  ?^* 

26.  Wilt  thou  fill  nets  with  his  skin,  and  the  cabin  of  fishes  with 
his  head  ?2» 

27.  Lay  tliy  hand  upon  him :  remember  the  battle,  and  speak  no 
more.^^ 

28.  Behold  his  hope^  shall  fail  him,  and  in  the  sight  of  all  he  shall 
be  cast  down. 

"  This  animal,  leaving  th«  waters,  advances  to  the  surrounding  bills,  and  feeds  on  the  grass  and  herbage. 

"  Where  the  riTer-horse  resorts  for  food. 

"  His  great  thirst  is  represented  in  exaggerated  terms.  The  Jordan  is  named  for  any  river.  It  does  not 
appear  that  the  hippopotamus  was  in  any  river  of  Palestine.  It  was  an  inhabitant  of  the  Nile,  or  other 
rivers  of  Egypt. 

'*  This  appears  to  be  said  ironically,  since  this  animal  cannot  be  taken  in  this  way.  It  is  only  by 
stratagem  that  his  capture  is  effected. 

"  The  crocodile. 

"  Egyptian  fishermen  are  said  to  secure  by  a  ring,  which  passes  through  the  jaw  of  the  fish,  and  is 
attached  to  the  river  bank,  fishes  caught  by  the  hook  and  with  nets,  which  they  leave  for  a  time  in  the 
water,  in  order  to  take  them  away  alive. 

"  To  amuse  them,  as  small  animals  were  tied.  **  For  a  banquet. 

"  Having  purchased  him  at  a  high  price. 

**  II.  P.  "Canst  thou  fill  his  skin  with  barbed  irons?  or  his  head  with  fish-spears?"  Martini  trans- 
lates: "Qurgustlum:"  '*/i  sfibatnjo  dt  ■pesci."  Parkhurst  renders  the  passage  from  Gussel:  "Is  it 
poMible  that  thou  shouldst  place  his  skin  in  the  booth,  and  his  head  in  the  shed,  or  but  fi)r  flsh?" 
Good.  Sept.  *'•»  »"Xef6ic  iA<Ur." 

**  This  implies  s  challenge  to  Job  to  enter  into  a  contest  with  the  crooodile,  with  an  intimation  that  he 
would  soon  shrink  from  it 

!°  The  man  who  should  entertain  the  hope  of  conquering  this  animal,  should  be  disappointed,  and 
publicly  exposed. 


JOB    XLI.  103 


CHAPTER   XLI. 

A    FURTHER    DESCRIPTION    OF    THE    LE7IATHAN. 

1.  I  WILL  not  stir  him  up,  like  one  that  is  cruel  :^  for  who  can 
resist  My  countenance  ? 

2.  Who  hath  given  Me  before  that  I  should  repay  him  ?^     All 
things  that  are  under  heaven  are  Mine. 

3.  I  will  not  spare  him,  nor  his  mighty  words,  and  framed  to  make 
supplication.^ 

4.  Who  can  lay  open  the  front  of  his  garment  V  or  who  can  go  into 
the  midst  of  his  mouth  ?^ 

5.  Who  can  open  the  doors  of  his  face  ?  his  teeth  are  terrible  round 
about. 

6.  His  body^  is  like  molten  shields,  shut  close  up  with  scales  pressing 
upon  one  another. 

7.  One  is  joined  to  another,  and  not  so  much  as  any  air  can  come 
between  them : 

8.  They  stick  one  to  another,  and  they  hold  one  another  fast,  and 
cannot  be  separated. 

9.  His  sneezing  is  like  the  shining  of  fire,  and  his  eyes  like  the 
eyelids  of  the  morning. 

10.  Out  of  his  mouth  go  forth  lamps,  like  torches  of  lighted  fire. 

11.  Out  of  his  nostrils  goeth  smoke,  like  that  of  a  caldron  heated 
and  boiling. 

12.  His  breath  kindleth  coals,  and  a  flame  cometh  forth  out  of  his 
mouth. 

13.  In  his  neck  dwelleth  strength,  and  want^  goeth  before  his  face. 


*  n.  P,  "  None  is  so  fierce  that  dare  stir  him  up."  Since  the  fiercest  men  dare  not  encounter  the 
crocodile,  a  creature  of  God,  who  can  resist  Qod  Himself? 

2  Rom.  11  :  35. 

^  n.  p.  "I  will  not  conceal  his  parts,  nor  his  power,  nor  his  comely  proportion."  The  crocodile  is 
meant.  V.  Understands  it  of  the  man  who  resists  God  with  apparent  force  of  reasoning,  which  failing, 
he  supplicates  for  pardon.  ^     . 

"•  His  scaly  hide. 

*  P.  "  Who  can  come  to  him  with  his  double  bridle  ?"  II.  thinks  that  the  two  rows  of  teeth  of  this 
animal  are  so  styled.  St.  Jerome  took  it  in  this  sense.  The  following  verse  presents  the  same  meaning, 
more  distinctly. 

•^  P.  "  Ilis  scales  are  his  pride."  The  last  noun  is  understood  by  Bochart,  as  well  as  by  St.  Jerome,  of 
"  body  ;"  which  causes  the  difference  in  the  translation.  The  general  meaning  of  the  sentence  obviously 
is,  that  the  crocodile  is  protected  by  a  scaly  hide  closely  knitted  together. 

■"  L.  "  Danceth  terror  joyfully,"  His  progress  inspires  others  with  terror.  "  Want"  is  put  for  desola- 
tion caused  by  his  advances. 


104  THE    BOOK    OF    JOB. 

14.  The  members^  of  his  flesh  cleave  one  to  another :  he  shall  send 
lightnings  against  him,^  and  they  shall  not  be  carried  to  another 
place. ^^ 
•15.  His  heart  is  as  hard  as  stone,  and  as  firm  as  a  smith's  anvil." 

16.  When  he  riseth  up,  the  mighty^^  fear,  and,  being  affrighted,^^ 
purify  themselves.    • 

17.  When  a  sword  layeth  at  him,  it  cannot  hold,  nor  a  spear,  nor 
a  breast-plate.^^ 

18.  For  he  esteemeth  iron  as  straw,  and  brass  as  rotten  wood. 

19.  The  archer  cannot  put  him  to  flight,  the  stones  of  the  sling  to 
him  are  like  stubble. 

20.  As  stubble  he  esteemeth  the  battle-axe, ^^  and  he  laugheth  to 
scorn  him  who  shaketh  the  spear. 

21.  The  beams  of  the  sun  are  under  him,^*^  and  he  streweth  gold 
under  him  like  mire.^^ 

22.  He  maketh  the  deep  sea  boil  like  a  pot,^^  and  maketh  it  as  when 
ointments  boil.^® 

23.  A  path  shineth  after  him,  he  esteemeth  the  deep  as  growing 
old.2« 

24.  There  is  no  power  upon  earth  that  can  be  compared  with  him, 
who  was  made  to  fear  no  one.^^ 

25.  He  beholdeth  every  high  thing,^^  he  is  king  over  all  the  chil- 
dren of  pride. ^ 


•  p.  *'  The  flakes,"— the  prominent  parte. 

'  P.  "  They  are  firm  in  tbemselves."    L.  "They  are  as  molten  metal  on  him,  immovable." 

«»  G.  "It  (the  flesh)  will  in  nowise  give  way." 

"  P.  "  As  hard  as  a  piece  of  the  nether  millstone."  Hand-mills  consisted  of  two  stones,  the  upper  one 
of  which  was  the  harder  and  stronger. 

"  D'TX  V.  Angeli.  This  term  here  means '•  the  mighty."  P.  *' At  the  sight  of  the  crocodile  rising 
above  the  waters,  strong  men  are  stricken  with  fear." 

"  P.  "By  reasonof  breakings  they  purify  themselves."  Arnheim  renders  it:  "  They  are  dizzy  because 
of  the  waves."  R.  approves  this  interpretation.  Strong  men  witnessing  the  breakers,  or  waves,  raised 
by  the  crocodile,  are  stunned  and  confounded.    Good:  "They  are  confounded  at  the  tumult  of  the  sea." 

'*  No  weapon  can  penetrate  his  hide.  The  breast-plate  of  his  assailant  is  no  protection  against  his 
attack. 

"  It  is  uncertain  what  weapon  is  meant.    St.  Jerome  follows  Sept.  "Malleum." 

"  His  scales  shine  like  sunbeams. 

"  The  oand,  or  mire,  on  which  he  reposes,  appears  like  gold,  from  the  radiance  of  his  scales. 

"  The  sand  being  raised  up,  and  the  waters  agitated  by  his  motion,  the  sea  appears  like  a  boiling 
caldron. 

"  L.  "  Like  an  apothecary's  mixture." 

*  P.  *^One  would  think  the  deep  to  be  hoary."  The  foaming  waters  present  the  appearance  of  hoary 
hair.    Good :  "  The  deep  is  embroidered  with  hoar." 

'^'  No  animal  ecjuals  the  power  of  the  crocodile :  it  fears  none. 

<"  He  looks  down  on  every  other  animal  as  his  inferior.    Good :  "  He  dismaycth  all  the  boastful." 
«»  He  is  king  over  all  proud,  fierce  beasto.    He  is  a  fit  representation  of  Satan.    "  Since,  therefore,  our 
Iledeomer  governs  the  hearts  of  the  humble,  and  this  leviathan  la  king  of  the  proud,  we  plainly  see 
that  pride  !■  the  mott-eTldent  mark  of  the  reprobate,  and  on  the  contrary,  humility  of  the  elect."    St. 
Gregory  M. 


JOB    XL  II.  105 


CHAPTER   XLIL 

JOB    SUBMITS    HIMSELF.       GOD    PROXOUNCES    IX    HIS    FAVOR.        JOB    OFFERS    SACRIFICE 
FOR  HIS  FRIENDS.      HE   IS   BLESSED   WITH  RICHES  AND  CHILDREN,  AND  DIES  HAPPY. 

1.  Then  Job  answered  the  Lord,  and  said : 

2.  I  know  that  Thou  canSt  do  all  things,  and  no  thought  is  hid  from 
Thee. 

3.  Who  is  this  that  hideth  counsel  without  knowledge  ?^  Therefore 
I  have  spoken  unwisely,  and  things  that  above  measure  exceeded  my 
knowledge.^ 

4.  Hear,  and  I  will  speak  :  I  will  ask  Thee,  and  do  Thou  tell  me. 

5.  With  the  hearing  of  the  ear  I  have  heard  Thee,  but  now  my  eye 
seeth  Thee.^ 

6.  Therefore  I  condemn^  myself,  and  repent^  in  dust  and  ashes. 

7.  And  after  the  Lord  had  spoken  these  words  to  Job,  He  said  to  Eli- 
phaz,  the  Themanite :  My  wrath  is  kindled  against  thy  two  friends, 
because  ye  have  not  spoken  what  is  right  before  Me,  as  My  servant 
Job  hath.^ 

8.  Take  unto  you  therefore  seven  oxen,  and  seven  rams,  and  go  to 
My  servant  Job,  and  offer  for  yourselves  a  holocaust :  and  My  ser- 
vant Job  shall  pray  for  you :  his  face  I  will  accept,  that  folly  be  not 
imputed  to  you  -J  for  ye  have  not  spoken  right  things  before  Me,  as 
My  servant  Job  hath. 

9.  So  Eliphaz,  the  Themanite,  and  Baldad,  the  Suhite,  and  So- 
phar,  the  Naamathite,  went,  and  did  as  the  Lord  had  spoken  to  them : 
and  the  Lord  accepted  the  face  of  Job.^ 

10.  The  Lord  also  was  turned  at  the  penance  of  Job,^  when  he 
prayed  for  his  friends.  And  the  Lord  gave  Job  twice  as  much  as  he 
had  before. 

^  God  hideth  His  counsel,  so  that  no  one  can  know  it,  unless  He  please  to  reveal  it.   Supra  38  :  2. 

^  Job  acknowledges  his  fault  in  speaking  of  the  Divine  counsels,  which  he  understood  but  imperfectly. 
"  Blessed  Job  would  have  thought  that  he  had  spoken  wisely,  had  he  not  heard  superior  wisdom,  com- 
pared with  which  all  human  wisdom  is  folly."   St.  Qregory  M. 

^  The  Divine  manifestation  was  such  that  Job  considered  himself  as  seeing  God.  An  angelic  repre- 
sentation was  before  him. 

*  Job  felt  displeased  with  himself,  and  humbled  himself  before  God. 

*  R.  and  Simonls  adopt  here  the  Latin  phrase  :  "Jgo  poenitentiam"  After  the  manner  of  penitents, 
he  continued  on  the  cinder-heap,  with  dust  cast  upon  his  head. 

^  The  approval  here  given  to  the  language  of  Job,  shows  that  his  sentiments  were  correct,  although 
some  imperfection  appeared  in  his  bold  manner  of  expression. 

■"  The  acceptance  of  intercessory  prayer  and  sacrifice  is  here  strongly  stated. 

*  Accepted  his  intercession. 

»  II.  P.  "  And  the  Lord  turned  the  captivity  of  Job."  The  expression  is  figurative,  implying  that  He 
relieved  his  distress.    Good :  '•  Reversed  the  affliction." 


106  THE    BOOK    OF    JOB. 

11.  And  all  his  brethren  came  to  him,  and  all  his  sisters,  and  all 
that  knew  him  before,  and  they  ate  bread  with  him  in  his  house :  and 
bemoaned  him,  and  comforted  him  upon  all  the  evil  that  God  had 
brought  upon  him :  and  every  man  gave  him  one  ewe,^^  and  one  ear- 
ring of  gold. 

12.  And  the  Lord  blessed  the  latter  end  of  Job  more  than  his  be- 
ginning. And  he  had  fourteen  thousand  sheep,  and  six  thousand 
camels,  and  a  thousand  yoke  of  oxen,  and. a  thousand  she-asses. 

13.  And  he  had  seven  sons  and  three  daughters. 

14.  And  he  called  the  name  of  one  Dies,^^  and  the  name  of  the 
second  Cassia,^^  and  the  name  of  the  third  Cornustibij.^^ 

15.  And  there  were  not  found  in  all  the  land  women  so  beautiful 
as  the  daughters  of  Job :  and  their  father  gave  them  inheritance 
among  their  brethren. 

16.  And  Job  lived,  after  these  things,  a  hundred  and  forty  years, 
and  he  saw  his  children,  and  his  children's  children,  unto  the  fourth 
generation  :  and  he  died  an  old  man,  and  full  of  days. 

'"  p.  "A  piece  of  money."    The  meaning  is  uncertain. 

**  P.  "Jemima."    V.  tran.slate8  it  into  Latin,  which  word  is  retained  in  the  Douay  version.    Good: 
"Days  upon  days." 
"  Ati  aromatic  plant. 
"  P.  "  Keren-happuch."    "  Inverted  born."  Good,    V.  translates  the  former  word. 


GENERAL  INTRODUCTION 


THE  PROPHETS. 


The  term  prophecy,  which  is  derived  from  the  Greek,  means  antici- 
pated declaration,  or  announcement ;  but  it  is  used  especially  of  such 
as  is  made  under  Divine  illumination.  A  prophet  is  an  inspired  man, 
enlightened  by  the  Holy  Ghost,  who  foresees  future  events  not  disco- 
verable by  human  sagacity,  and  foretells  them  with  certainty.  The 
Hebrew  terms  nxi  nin  noj  were  used  of  one  divinely  enlightened  to 
know  secrets  of  the  human  heart  or  other  things  not  naturally  disco- 
verable. The  foreknowledge  of  God  comprehends  all  that  is  to  hap- 
pen, and  all  that  might  happen  in  every  possible  contingency — not 
only  those  things  which  are  the  results  of  the  laws  of  nature,  or  the 
fixed  rules  by  which  inanimate  creatures  and  brute  animals  are  regu- 
lated and  moved,  but  the  free  determinations  of  the  human  will  and  of 
all  free  agents.  Everything  lies  open  to  the  Divine  Mind,  which 
intuitively  sees,  by  one  eternal  glance,  all  things  future,  as  well  as  the 
past  and  the  present,  and  without  infringing  the  liberty  of  individuals, 
directs  all  things  according  to  its  supreme  counsels.  When  God  com- 
municates something  of  this  foreknowledge  to  man,  and  makes  him  His 
organ  and  messenger  to  announce  it  to  others,  the  privileged  individual 
is  called  a  prophet.  He  does  not  know  all  things  :  he  may  not  even 
know  the  full  import  and  bearing  of  those  things  which  he  announces  : 
it  is  sufficient  that  he  declare  that  something  shall  happen,  of  which 
he  could  not  have  had  knowledge  unless  it  had  been  divinely  communi- 
cated. His  prophetic  character  does  not  wholly  rest  on  his  own  con- 
sciousness, or  claims.  He  must  have  divine  vouchers  in  order  to 
challenge  belief.     Either  miracles  must  attest  his  mission,  or  the  ful- 


108  GENERAL    INTRODUCTION 

filment  of  his  predictions  must  evince  their  truth,  before  he  can  require 
the  assent  of  others  to  his  announcements.  Prophecy  is  among  the 
highest  evidences  of  Divine  revelation.  Whenever  the  object  is  mani- 
festly out  of  the  reach  of  calculation,  or  surmise,  and  is  announced 
definitely  and  certainly,  long  before  it  happens,  by  one  speaking  as 
from  God,  the  event  seals  his  claims,  and  entitles  him  to  be  regarded 
as  a  Divine  herald.  If  the  announcement  were  directed  to  confirm 
some  corrupt  principle,  it  would  be  necessary  to  scrutinize  most  closely 
the  alleged  prophecy,  in  order  to  discover  wherein  its  apparent  evi- 
dence is  defective  and  illusory :  since  it  is  impossible  that  divine 
authority  should  confirm  and  support  what  is  plainly  at  war  with 
good  morals  and  right  reason :  but  we  cannot  argue  from  the  incom- 
prehensibility of  a  doctrine  against  the  Divine  character  of  the  predic- 
tions by  which  it  is  sanctioned.  The  nature  of  the  doctrine  can  only 
be  alleged  when  it  is  manifestly  corrupt,  or  absurd.  In  every  other 
case  the  prophecy  carries  with  it  weight  and  authority  to  prove  doc- 
trines as  from  God.  The  personal  character  of  the  prophet  does  not 
necessarily  enter  into  consideration,  although  it  is  to  be  presumed 
ordinarily  that  God  communicates  knowledge  to  His  servants  only, 
and  employs  them  to  communicate  it  to  others.  If,  however,  the 
unworthiness  of  the  individual  be  apparent,  it  foi:ms  a  ground  for 
examining  with  greater  care  his  announcement,  with  all  its  circum- 
stances, to  discover  whether  anything  be  wanting  to  constitute  a  divine 
prediction.  This  may  be  made  through  a  sinner,  whose  office  is 
worthy  of  respect,  notwithstanding  his  demerits.  Our  Lord  assures  us 
that,  at  the  last  day,  sinners  will  remind  Him  th^t  they  had  prophe- 
sied in  His  name,  whom  nevertheless  He  will  reject  and  disown,  on 
account  of  their  iniquity. 

Prophets,  among  the  Israelites,  were  generally  distinguished  by  the 
austerity  of  their  lives,  the  coarseness  of  their  dress,  and  the  pecu- 
liarity of  their  manners.  In  making  announcements  they  often  em- 
ployed gestures,  and  performed  actions  of  an  extraordinary  kind,  to 
rouse  and  fix  the  attention  of  those  whom  they  addressed.  Many 
of  these  things  are  so  repugnant  to  our  notions  of  propriety,  and  to 
our  habits  of  life,  that  a  prejudice  is  easily  raised  against  the  pro- 
phetic office :  but  we  must  make  allowance  for  the  difierence  of 
national  sentiments  and  usages  at  the  remote  period  in  which  the 
prophets  severally  lived.  What  may  shock  our  sensibilities  must  not 
blind  us  to  the  evidence  of  their  authority.  We  must  consider  the 
message  which  they  delivered,  and  the  proofs  which  they  gave  of 
their  Divine  commission,  without  suffering  their  garb,  or  manner,  to 
weaken  its  influence. 


TO    THE    PROPHETS.  109 

The  prophecies  of  which  we  have  to  treat,  are  written.  The  pro- 
phets orally  declared  much,  if  not  all,  that  is  recorded :  but  as  their 
predictions  regarded  events,  some  of  which  were  to  occur  after  the 
lapse  of  ages,  they  committed  them  to  writing,  for  the  instruction  of 
those  who  should  live  at  the  time  of  their  accomplishment,  and  of 
posterity  generally.*  Some  which  were  fulfilled  within  a  short  time, 
foreshadowed  the  Christian  mysteries,  in  which  they  were  to  receive 
a  fuller  and  more  perfect  completion.  Occasionally  the  prophets, 
whilst  speaking  of  events  near  at  hand,  rose  above  the  immediate 
object  of  their  announcement,  and  uttered  sublime  and  extraordinary 
things  unsuited  to  their  theme,  which  are  only  intelligible  when 
applied  to  Christ,  or  His  church,  as  afterwards  revealed  and  mani- 
fested. At  other  times  the  whole  strain  of  the  prophecy  seemed 
directed  to  this  grand  purpose.  In  interpreting  their  writings  we 
should  always  have  the  Christian  dispensation  in  view,  knowing  that 
Christ  was  the  end  of  the  prophets,  as  well  as  of  the  law,  and  that 
He  was  looked  for  by  the  ancient  patriarchs.  It  is  not,  indeed, 
necessary  to  refer  everything  to  Him,  and  to  force  the  words  of 
Scripture  into  His  service,  in  order  to  establish  the  Christian  myste- 
ries by  their  testimony:  but  neither  should  we  forget  that  the  ex- 
pectation of  the  Messiah  was  a  cherished  feeling  of  all  the  descendants 
of  Abraham,  and  ilnderlay  the  ancient  rites  and  observances.  This 
undeniable  fact  accounts  for  the  use  made  by  the  sacred  writers  of  the 
New  Testament  of  passages  taken  oftentimes  from  the  midst  of  pre- 
dictions, or  narratives,  having  no  apparent  connection  with  the  object 
for  which  they  are  employed.  Although  such  application  of  them 
may  not  be  satisfactory,  or  conclusive,  to  a  critical  inquirer,  who 
pays  no  attention  to  the  hope  generally  entertained  by  the  Israelites, 
it  is  by  no  means  unjustifiable.  The  collection  of  many  passages 
apparently  unconnected,  and  their  adaptation  to  the  character  and 
life  of  our  Redeemer,  should  awaken  attention  to  the  wonderful^  cor- 
respondence of  so  many  traits  as  delineated  by  the  prophets  with  his 
portrait  given  by  the  evangelists. 

The  term  prophecy  is  applied  to  the  inspired  writings  generally,  it 
being  taken  as  identical  with  inspiration  :  in  which  sense  St.  Peter 
says  :  "  No  prophecy  of  Scripture  is  made  by  private  interpretation. 
For  prophecy  came  not  by  the  will  of  man  at  any  time :  but  the  holy 
men  of  God  spake,  inspired  by  the  Holy  Ghost. "^  Prophecy,  strictly 
so  called,  is  the  certain  announcement,  under  Divine  illumination,  of 

*  2  Peter  1  :  20. 


110  GENERAL    INTRODUCTION 

a  future  event,  not  discoverable  in  its  causes,  or  by  any  elffort  of  the 
human  mind.  It  implies  a  supernatural  communication  of  light  and 
knowledge,  whereby  the  prophet  becomes  cognizant  of  truths  and 
facts  naturally  beyond  his  reach,  and  is  enabled  to  state  them  with 
correctness,  so  as  to  render  them  credible.  In  order  to  have  weight 
as  evidence,  the  character  of  the  prophet  must  be  established,  the 
utterance  of  the  prediction  must  be  known  with  certainty,  and  the 
coincidence  with  the  event  must  be,  not  accidental,  but  necessary  and 
undoubted.  Prophecies  are  spread  throughout  the  Old  and  New  Tes- 
tament, being  by  no  means  confined  to  any  certain  books,  but  scat- 
tered here  and  there  in  those  which  are  historical,  as  well  as  others 
of  various  classes.  There  are,  however,  writings  wholly  prophetic, 
which  are  commonly  known  as  the  works  of  the  greater  and  less  pro- 
phets. 

The  title  of  prophet  was  applied,  with  some  latitude,  to  bands  of 
men  who  followed  a  prophetic  leader,  and  were  styled  sons  of  the 
prophets.  They  devoted  themselves  to  the  celebration  of  the  Divine 
praises  with  enthusiastic  fervor,  partaking  somewhat  of  the  character 
of  inspiration.  David,  and  other  inspired  men,  composed  psalms, 
many  of  which  were  strictly  prophecies,  whilst  choirs  are  related  to 
have  prophesied,^  who  cannot  be  presumed  to  have  been  enlightened 
with  foreknowledge.  The  terms  greater  and  less  are  usually  employed 
with  reference  to  the  bulk  of  the  writings  of  the  prophets,  four  of 
whom  having  left  us  larger  works,  are  styled  greater,  whilst  twelve 
others,  who  have  not  written  at  such  length,  are  known  as  the  minor 
prophets. 

The  prophets  were  divinely  raised  up,  principally  to  recall  the 
people  to  duty,  or  warn  them  against  the  contagion  of  idolatry,  as 
also  to  comfort  them  in  their  bondage  and  afflictions,  and  sustain  their 
hopes  in  God,  whom  they  should  worship  and  obey.  They  were  mes- 
sengers sent  to  communicate  the  Divine  behests,  who  fearlessly  fore- 
told to  tyrants  their  approaching  downfall,  and  warned  nations  of 
calamities  that  impended.  Whilst  declaring  these  judgments  to  the 
Israelites,  they  did  not  neglect  to  foretell  the  destinies  of  the  sur- 
rounding countries,  apprising  them  that  although  Ood  might  employ 
them  in  chastising  His  people,  their  crimes  should  not  escape  ven- 
geance. Being  wholly  intent  on  the  mission  intrusted  to  them,  they 
constantly  presented  God  as  the  Supreme  Judge  and  Arbiter,  weighing 
all  things  in  the  scales  of  the  sanctuary,  and  awarding  to  all  punish- 

*  IKiogi  10:6,8. 


TO    THE    PROPHETS.  Ill 

ment  according  to  tlieir  deserts.  Their  predictions  frequently  re- 
garded events  not  very  distant,  and  were  easily  verified  in  the  place 
in  which  they  were  uttered.  Many  of  them  were  made  and  accom- 
plished with  the  full  knowledge  of  all :  whilst  others  pointing  to  some 
national  catastrophe,  to  take  place  after  the  lapse  of  years,  struck  the 
imagination  of  the  people,  and  left  such  an  impression  as  rendered  the 
connection  between  the  prediction  and  the  event  unmistakable. 

A  vein  of  prophecy  may  be  said  to  have  been  struck  on  occasion  of 
the  fall  of  our  first  parents,  when  perpetual  enmity  was  declared  be- 
tween man  and  the  serpent,  and  victory  was  promised  to  the  woman's 
seed  over  the  seed  of  the  serpent.  The  hope  of  a  Redeemer,  or  Mes- 
siah, was  specially  cherished  by  the  race  of  Abraham,  and  glimmer- 
ings were  discernible  amidst  the  darkness  in  which  the  human  race 
generally  was  wrapped,  portending  the  dawn  of  that  day  whose  meifidian 
brightness  we  behold.  It  is  not  then  surprising  that  the  prophets, 
through  whom  this  hope  was  perpetuated  and  maintained,  should,  from 
time  to  time,  rise  from  the  announcement  of  less  sublime  things,  to 
proclaim  the  glory  of  Him  who  was  to  come,  and  to  extol  the  blessings 
of  His  kingdom.  It  is  but  fair  to  take  this  into  account  in  studying 
their  writings,  and  if  we  find  occasionally  some  outbursts,  little  in 
accordance  with  the  context,  we  should  consider  whether  they  may 
not  be,  as  it  were,  involuntary  emanations  from  a  well-spring  of  inspi- 
ration. Although  we  may  not  establish  a  conclusion  with  logical 
evidence,  whei-e  the  context  is  little  favorable  to  the  mysterious  mean- 
ing which  we  attach  to  certain  passages,  yet  we  may,  at  least,  claim 
a  respectful  examination  and  comparison,  and  may  hope  that,  in  con- 
nection with  more  direct  proofs,  they  also  may  have  weight  and 
influence. 

It  is  willingly  conceded  that  our  ignorance  of  the  history  of  the 
ancient  nations  in  its  details  leaves  us  unable  to  apply  many  of  the 
predictions.  It  is  sufiicient  that  we  can  point  to  certain  clear  and 
marked  facts  which  harmonize  with  the  chief  statements  of  the  sa- 
cred writers,  and  that  we  can  offer  a  probable  conjecture  as  to  the 
manner  in  which  the  other  predictions  have  been  fulfilled,  or  may  yet 
be  fulfilled.  The  end  of  prophecy  was,  for  the  most  part,  direct  and 
immediate,  and  its  fulfilment  was  looked  for  by  those  to  whom  it  was 
addressed.  The  sublimer  predictions  of  remote  events  and  high  mys- 
teries were  submitted  to  a  different  ordeal.  They  remained  on  the 
record,  oftentimes  obscure  and  difficult  of  understanding ;  but,  after 
the  lapse  of  ages,  on  the  occurrence  of  facts  of  an  extraordinary  cha- 
racter, and  especially  on  the  appearance  of  Him  who  was  regarded  as 


112    GENERAL  INTRODUCTION  TO  THE  PROPHETS. 

the  great  end  of  prophecy,  they  were  brought  under  review,  applied 
and  compared  with  the  various  events  of  His  life  ;  their  ready  adapta- 
tion to  which  forms  no  slight  ground  for  maintaining  that  they  were 
originally  designed  by  the  Divine  Spirit  for  this  purpose. 

The  notes  by  which  I  have  endeavored  to  illustrate  the  prophecies, 
and  the  Scriptures  generally,  are  necessarily  simple  and  brief,  which 
best  suits  the  sacred  text,  from  which  attention  is  likely  to  be  drawn 
away  by  lengthy  expositions,  or  an  attempt  at  style.  St.  Jerome 
has  taught  me  that,  "  in  the  explanation  of  the  Sacred  Scriptures, 
not  elegance  of  composition,  and  flowers  of  rhetoric,  but  instruction 
and  simple  truth  are  to  be  studied."^  "It  is  the  duty  of  an  inter- 
preter briefly  and  clearly  to  elucidate  obscure  passages,  and  not  so 
much  to  display  his  own  eloquence  as  to  show  the  meaning  of  the 
author  whose  exposition  he  has  undertaken."^  In  lengthy  commen- 
taries, the  text  is  easily  lost  sight  of,  and  the  reader  rises  from  their 
perusal  without  a  clear  perception  of  the  object  which  the  writer  pro- 
posed to  himself.  "I  know,"  says  the  same  eminent  interpreter, 
"  that  the  ancient  church-writers,  both  Greeks  and  Latins,  have  des- 
canted at  large  on  this  book  (Jonas),  but  with  no  other  result  than 
to  have  produced  obscurity,  rather  than  light,  by  the  many  questions 
which  they  raised,  so  that  their  interpretation  has  need  to  be  ex- 
pounded by  some  other,  and  the  reader  quits  their  perusal  far  more 
perplexed  than  when  he  commenced  his  inquiry."^  I  have  necessa- 
rily adhered  to  the  Vulgate  in  the  text,  whilst  I  have  noted  at  the 
bottom  of  the  page  the  Hebrew  reading,  and  intimated  how  it  may  be 
accurately  rendered.  St.  Jerome,  in  this  respect  also,  is  my  guide. 
"  I  am  under  the  necessity  of  interpreting  the  Scriptures  as  read  in 
the  church,  but  not  so  as  to  pass  by  unnoticed  the  Hebrew  truth.""* 
Whilst  aiming  at  expounding  the  literal  sense,  I  have  not  forgotten 
that  the  high  mysteries  of  revelation,  especially  those  which  regard 
Christ  and  His  Church,  were  foreshadowed  and  pointed  out  by  the 
inspired  penmen,  even  when  apparently  engaged  in  announcing  events 
less  sublime.  Bacon  has  truly  remarked:  *'As  the  literal  sense  is, 
as  it  were,  the  main  stream  or  river,  so  the  moral  sense  chiefly,  and 
sometimes  the  allegorical  or  typical,  are  they  whereof  the  Church 
hath  most  use."* 


'  In  AmoB  1.  iii :  praef.  '  Praef.  in  Jnnam.  ■  Ibidem. 

*  Id  Mlob.,  &  2.  *  Of  the  adrancemont  of  learning,  1.  ii. 


ISAIAH 


INTRODUCTION. 


Although  all  the  prophets  derived  their  light  and  inspiration  from 
the  same  Divine  Spirit,  who  spoke  through  them,  diiFerent  degrees 
are  discernible  in  the  communications  made  to  them,  and  great  variety 
of  style  is  observed  in  their  manner  of  recording  them.  God  seems 
to  have  accommodated  Himself  to  the  genius,  habits,  and  character  of 
each  prophet,  so  as  to  leave  him  free  to  give  utterance  to  the  inspired 
truths  in  his  own  manner,  without  detriment  to  their  substance. 
Isaiah  is  deservedly  regarded  as  the  most  sublime  among  them. 
Being,  as  is  generally  believed,  according  to  ancient  tradition,  of 
royal  descent,  his  education  and  position  gave  elevation  to  his 
thoughts  and  language :  wherefore  he  expressed  the  truths  revealed 
to  him,  in  a  grand  and  touching  manner.  He  began  to  prophesy  in 
the  last  year  of  the  reign  of  Oziah,  king  of  Juda,  the  year  758  before 
Christ,  and  continued  under  his  successors,  Joathan,  Achaz,  and  Heze- 
kiah,  until  the  year  698,  a  period  of  sixty  years.  He  is  believed  to 
have  been  sawed  in  two  by  order  of  Manasses,  as  the  ancient  tradi- 
tion of  the  Jews,  supported  by  St.  Jerome,  affirms.  His  predictions 
mostly  regarded  the  fortunes  and  destinies  of  the  kingdoms  of  Israel 
and  Juda,  as  also  of  surrounding  or  hostile  nations ;  but  they  em- 
braced, likewise,  the  Christian  mysteries  in  so  great  detail,  and  with 
so  much  clearness,  that  he  is  styled  an  evangelist,  rather  than  a  pro- 
phet. The  parts  of  his  writings  which  regard  them,  far  from  being 
forced  to  bear  this  interpretation,  contrary  to  the  context,  are  most 
naturally  understood  in  this  way,  and  present  a  consistent  and  con- 
tinued view,  so  that  rationalistic  commentators,  who  seek  to  refer 
them  to  the  Babylonian  exile,  or  the  return  of  the  people  to  Pales- 
tine, or  to  any  other  event  in  their  history,  find  scarcely  any  support 
for  their  expositions  in  the  general  tenor  of  these  chapters.  Some 
modern  critics  have  questioned  the  authenticity  of  portions  of  this 
prophecy,  on  account  of  the  alleged  difference  of  style  and  matter ; 


116  INTRODUCTION. 

but  no  sucli  difference  exists  as  can  outweigh  the  positive  testimony 
of  all  antiquity,  by  which  the  whole  book  comes  recommended  to  us 
as  the  production  of  the  same  author.  All  ancient  manuscripts,  and 
all  interpreters,  present  it  as  one  whole.  The  harmony  of  its  parts 
is  easily  perceived  by  the  intelligent  reader,  who  cannot  be  surprised 
that  facts  and  mysteries  should  be  announced  with  some  difference  of 
style  by  the  inspired  writer. 


THE  PROPHECY  OF  ISAIAH 


CHAPTER   I. 


THE  PROPHET  COMPLAINS  OF  THE  SINS  OF  JUDA  AND  JERUSALEM  :  AND  EXHORTS  THEM 
TO  A  SINCERE  CONVERSION. 

1.  The  vision^  of  Isaiah  the  son  of  Amos,^  which  he  saw  concerning 
Juda  and  Jerusalem^  in  the  days  of  Oziah,^  Joathan,  Achaz,  and 
Hezekiah,  kings  of  Juda. 

2.  Hear,^  0  ye  heavens,  and  give  ear,  0  earth,  for  the  Lord 
speaketh.^  I  have  brought  up  children,  and  exalted'^  them  :  but  they 
have  despised  Me.^ 

3.  The  ox  knoweth  his  owner,  and  the  ass  his  mastery's  crib  ;  but 
Israel  knoweth  not  Me,^  and  My  people  doth  not  understand. 

4.  Woe  to  the  sinful  nation,  a  people  laden  with  iniquity,  a  wicked 
seed,^^  children  that  are  corrupt  :^^  they  have  forsaken  the  Lord,  they 

'■  This  seems  to  apply  to  the  whole  book,  since  the  subjects  of  his  predictions  were  presented  probably 
to  his  view;  or  his  mind  was  divinely  enlightened  to  contemplate  them. 

"  T*1I3N    Not  the  prophet,  whose  name,  although  similar,  is  spelt  differently.    D1D_J^ 
'    The  nation  in  general,  and  the  chief  city  in  particular. 

*  He  entered  on  his  career  in  the  year  of  the  death  of  Oziah,  and  continued  under  the  three  kings 
here  mentioned. 

*  This  apostrophe  is  among  the  most  sublime  exordiums  of  the  prophets.  Not  the  material  heavens 
and  earth,  but  the  intelligent  beings  that  occupy  them  are  called  on  to  listen  to  the  words  which  God 
speaks  by  Ilis  messenger.  "  By  heaven  he  signifies  the  supernal  and  angelical  powers :  by  the  earth 
mankind."    St.  Jerome. 

"  The  perfect  tense  H.  is  often  used  for  the  present.  The  prophet  calls  attention  to  what  he  is  about 
to  say,  in  the  person  of  God. 

■"  The  terms  are  nearly  of  the  same  import. 

*  P.  "Have  rebelled  against  Me,"— transgressed.  The  contempt  of  Divine  authority  is  implied  in  the 
deliberate  violation  of  the  commandments  of  God. 

^  The  preposition  is  not  in  the  text.  This  signifies  that  brute  animals,  by  natural  instinct,  know  their 
owners,  and  their  stalls,  whilst  the  Israelites  acted  as  if  they  were  without  knowledge  or  understanding. 
St.  Jerome  applies  it  to  the  Jews  who  would  not  receive  Christ. 

"  H.  P.  "  A  seed  of  evil-doers." 

■'  II.  P.  "  Corrupters,"  The  same  term  is  used  (J  udges  2  :  19)  of  those  who  surpassed  their  parents  in 
idolatrous  practices. 


118  •■  THE    PROPHECY    OF    ISAIAH. 

have  blasphemed^^  the  Holy  One  of  Israel,  they  are  gone  away  back- 
wards. 

5.  For  what^^  shall  I  strike  you  any  more,  ye  that  increase  trans- 
gression ?  the  whole  head  is  sick,  and  the  whole  heart  is  faint. 

6.  From  the  sole  of  the  foot  unto  the  top  of  the  head,  there  is  no 
soundness  therein  :^^  wounds  and  bruises  and  swelling  sores,  they 
are  not  bound  up,  nor  dressed,  nor  fomented  with  oil.^^ 

7.  Your  land  desolate,^^  your  cities  burnt  with  fire  :  your  country 
strangers^^  devour  before  your  face,  and  it  is  desolate  as  wasted  by 
enemies. ^^ 

8.  And  the  daughter^^  of  Sion  is  left  as  a  covert^  in  a  vineyard, 
and  as  a  lodge^^  in  a  cucumber  field,  and  as  a  city  that  is  laid  waste. 

9.  Unless  the  Lord  of  hosts^  had  left  us  seed,^  we  had  been  as 
Sodom,^^  and  we  should  have  been  like  to  Gomorra. 

10.  Hear  the  word  of  the  Lord,  ye  rulers^  of  Sodom,  give  ear  to 
the  law  of  our  God,  ye  people  of  Gomorra.^*^ 

11.  To  what  purpose  is  for  Me  the  multitude  of  your  victims,^ 
saith  the  Lord  ?  I  am  full,  I  desire  not^^  holocausts  of  rams,  and  fat 
of  fed  beasts,  and  blood  of  calves,  and  lambs,  and  buck-goats.^ 

"  Despised.    L.  *'  Incensed." 

"  God  expostulates  with  them  for  continuing  to  provoke  His  vengeance,  whilst  they  are  covered  with 
bruises  and  wounds,  and  wholly  in  His  power.  St.  Jerome  says :  "  The  meaning  is :  I  do  not  find  what 
remedy  I  can  apply  to  your  sores:  all  your  limbs  are  full  of  wounds.  I  find  no  part  of  your  body  which 
has  not  already  been  stricken."  Ges.  agrees. 
. "  The  whole  social  body  is  disordered.  "  By  a  metaphor  he  teaches  that  there  is  no  soundness  any- 
where, from  the  rulers  down  to  the  lowest  of  the  people,  from  the  teachers  to  the  unlettered  rabble:  all 
with  equal  ardor  unite  in  impiety."  St.  Jerome. 

"  It  was  Qsual  to  pour  oil  into  wounds  to  cleanse  and  heal  them.  No  remedy  had  been  applied  in  this 
case. 

'*  Its  fruit  and  produce  are  destroyed.  Infra  5  :  6.  The  prophets  often  speak  of  future  events  as  if 
they  had  already  taken  place,  describing  them  as  they  pass  before  them  in  vision. 

"  The  combined  forces  of  Samaria  and  Damascus.  The  description  is  applicable  to  Judea  at  various 
periods  of  her  history. 

"  Being  actually  overrun  by  enemies,  it  is  desolate. 

"  The  Hebrews  called  cities  daughters,  considering  them  under  the  figure  of  maidens.  The  noun  was 
taken  in  a  collective  sense  for  the  inhabitants.  "  In  calling  Sion  by  the  name  of  daughter,  God  manifests 
the  affection  of  a  most  clement  Father."  St.  Jerome. 

*  A  hut,  or  booth,  for  shelter. 

"  A  like  temporary  shed.  Entire  fields  of  cucumbers  and  melons  were  common  in  Palestine.  As  they 
were  not  fenced  In,  huts  or  watch-sheds  were  erected  for  those  placed  to  watch  and  protect  them. 

*  The  Lord  of  armies,  who  directs  the  issue  of  war.  The  appellation  is  given  Him  likewise  as  Lord  of 
the  heavenly  luminaries,  which  are  styled  the  host  of  heaven.  Gen.  2  : 1.  He  is  also  Lord  of  the  angels, 
who,  in  a  higher  sense,  are  Ills  hosts.  St.  Jerome  understands  the  text  of  Christ :  "  Not  only  according 
to  the  Apocalypse  of  St.  John,  and  the  Apostle  Paul,  but  in  the  Old  Testament  likewise,  Christ  is  called 
Lord  of  hosts,  that  is  Almighty." 

*»  n.  P.  "  A  very  small  remnant."  Rom.  9  :  29.  1^'IB'  "A  survivor,"— one  who  escaped  in  the  general 
destruction. 
»♦  Utterly  destroyed.  Qcn.  19  :  24.  m  "j'i'p 

*  The  prophet  addresses  the  princes  of  Juda,  under  these  titles,  as  resembling  these  cities  by  their 
crimes.    St  Jerome  applies  it  to  the  Scribes  and  Pharisees. 

^  Jer.  6  :  20 ;  Amos  6  :  22.    The  sentence  is  elliptical :  t«  may  be  understood. 

*  H.  means,  "  to  take  delight  in." 

**  The  victims,  although  commanded  generally,  were  not  acceptable  firom  the  hands  of  profane  and 


ISAIAH    I.  119 

12.  When  ye  came  to  appear  before  Me,  who  required  these  things 
at  your  hands,  that  ye  should  walk  in  My  courts  ?^ 

13.  Offer  sacrifice^^  no  more  in  vain:^^  incense  is  an  abomination  to 
Me.  The  new  moons,  and  the  Sabbaths,  and  other  festivals,^  I  will 
not  abide ;  your  assemblies  are  wicked.^^ 

14.  My  soul  hateth  your  new  moons,  and  your  solemnities :  they 
are  become  troublesome^  to  Me  ;  I  am  weary  of  bearing  them. 

15.  And  when  ye  stretch  forth  your  hands,^*'  I  will  turn  away  My 
eyes  from  you :  and  when  ye  multiply  prayer^  I  will  not  hear :  for 
your  hands  are  full  of  blood.^ 

16.  Wash  yourselves,^^  be  clean,  take  away  the  evil  of  your  devices'^ 
from  My  eyes  :  cease  to  do  perversely  ; 

17.  Learn  to  do  well :  seek  judgment,^^  relieve  the  oppressed,  judge 
for  the  fatherless,  defend  the  widow. 

18.  And  then  com^,  and  accuse  Me,  saith  the  Lord :  if  your  sins 
be  as  scarlet,  they  shall  be  made  as  white  as  snow :  and  if  they  be 
red  as  crimson,  they  shall  be  white  as  wool.^ 

19.  If  ye  be  willing,  and  will  hearken^  to  Me,  ye  shall  eat  the  good 
things  of  the  land. 

20.  But  if  ye  will  not,  and  will  provoke  Me  to  wrath,^^  the  sword 
shall  devour  you,^^  because  the  mouth  of  the  Lord  hath  spoken  it.^*^ 

21.  How  is  the  faithful  city,  that  was  full  of  judgment,'*^  become  a 
harlot  ?^^  justice''^  dwelt  in  it,  but  now  murderers. 

22.  Thy  silver  is  turned  into  dross :  thy  wine  is  mingled  with 
water.^*^ 


sinful  men.  Their  rejection,  under  the  Gospel  dispensation,  is  intimated.  "  The  whole  contents  of  this 
chapter  imply  the  rejection  of  animal  victims,  and  the  superiority  of  obedience  to  sacrifice."  St.  Jerome. 

^  As  it  were,  profaning  them  by  their  unholy  footsteps.  Mac.  3  :  45,  51 ;  4  :  60. 

^*  Offerings  of  flour  and  oil  with  incense. 

'•"  Xliy  Vain,  worthless  offerings,  being  unaccompanied  with  piety. 

^^  H.  P.  "  The  calling  of  assemblies." 

^*  P.  "  I  cannot  away  with  ;  it  is  iniquity,  even  the  solemn  meeting." 

^^  n.  "  On  Me  a  burden."  ^'^IoS  "•Sj^- 

'"  In  prayer.  •  ^^  Make  many  prayers. 

^  Infra  59  :  3.    They  were  guilty  of  shedding  innocent  blood. 

^'  Moral  purity  is  enjoined, — the  abandonment  of  all  sin.  ''°  1  Pet.  3  :  11. 

*'■  nn31J1  This  term  is  employed  for  judicial  process,  in  which  charges  are  advanced  and  met.  God 
challenges  men  to  examine  and  see,  whether  He  does  not  deal  fairly  and  indulgently  with  them. 

■^  Entire  pardon  of  the  most  grievous  transgressions  is  promised  to  those  who  utterly  abandon  them, 
and  devote  themselves  to  the  exercise  of  good  works,  especially  of  charity  towards  the  distressed  and 
unprotected. 

"  The  second  verb  has  the  force  of  an  infinitive :  If  you  be  willing  to  hearken. 

"  H.  P.  "  If  ye  refuse  and  rebel." 

*^  The  sword  is  represented  as  eating  up  its  victims. 

"'^  God  has  decreed  it,  "  whose  sentence  cannot  be  changed,  whilst  the  sins  of  men  continue."  St.  Jerome. 

'•■'  i33tyD    Judgment  implies  all  that  is  right  and  excellent. 

■"^  Faithless  and  corrupt.  **  Just  men. 

^  Everything  was  debased  and  corrupted,  as  wine  is  adulterated  by  fraudulent  vintners. 


120  THE    PROPHECY    OF    ISAIAH. 

23.  Thy  princes  are  faithless,^^  companions  of  thieves  :^^  they 
all  love  bribes,  they  run  after  rewards.  They  judge  not  for  the 
fatherless  :  and  the  widow's  cause  cometh  not  in  to  them.^ 

24.  Therefore  saith  the  Lord,  the  God  of  hosts,  the  Mighty  One 
of  Israel :  Ah !  I  will  comfort  Myself  over^  My  adversaries :  and  I 
will  be  revenged  of  My  enemies. 

25.  And  I  will  turn  My  hand^  to  thee,  and  I  will  clean  purge 
away  thy  dross,^  and  I  will  take  away  all  thy  tin. 

26.  And  I  will  restore  thy  judges  as  they  were  before,  and  thy 
counsellors  as  of  old.  After  this  thou  shalt  be  called  the  city  of  the 
just,^  a  faithful  city. 

27.  Sion  shall  be  redeemed  in  judgment,^  and  they  shall  bring  her 
back^  in  justice. 

28.  And  He^  shall  destroy  the  wicked  and  sinners  together :  and 
they  that  have  forsaken  the  Lord  shall  be  consumed. 

29.  For  they  shall  be  confounded  for  the  idols,^^  to  which  they  have 
sacrificed  :®^  and  ye  shall  be  ashamed  of  the  gardens  which  ye  had 
chosen. 

30.  When  ye  shall  be  as  an  oak  with  the  leaves  falling  off  :^  and 
as  a  garden  without  water. 

31.  And  your  strength^  shall  be  as  the  ashes  of  tow,  and  your 
work^  as  a  spark :  and  both  shall  burn  together,  and  there  sliall  be 
none  to  quench  it. 

*•  Malignant.  "  Resembling  them  by  unjust  practices. 

•■  Is  not  entertained.    They  do  not  justice  to  the  poor  and  helpless.  Jer.  5  :  28. 

»*  L.  "I  will  take  satisfaction."  God  satisfies  His  justice  by  punishing  the  wicked.  This  is  expressed 
after  a  human  fashion,  as  if  He  felt  gratified  in  inflicting  punishment.  "  The  consolation  of  God  in 
regard  to  His  enemies  is,  if  those  who  were  insensible  to  His  blessings,  be  corrected  by  chastisements." 
St.  Jerome. 

»»  II.  P.  "Upon  thee." 

*"  L.  "  As  with  lye."  By  the  punishment  of  delinquent  rulers  God  purifies  the  commonwealth,  and 
leaves  what  is  good,  ftree  from  the  mixture  which  debased  it 

"  II.  "Of  justice." 

*  Supra,  v.  21.     By  the  exercise  of  justice, — by  the  just  action  of  her  tribunals. 

*  n.  P.  "  Iler  converts,"— those  of  her  citizens  who  turn  from  their  evil  ways,  shall  contribute  to 
restore  her  to  her  moral  position. 

•«God. 

"  L.  P.  "Oaks."    L.  "Terebinths."    Places  of  superstitious  worship. 

"  H.  P.  "  Which  ye  have  desired." 

"•  The  Alah,  or  terebinth,  is  called  But'm  by  the  Arabs.  Robinson  says :  "  The  But'm  is  not  an  ever- 
green, as  is  often  represented :  but  its  small,  feathered,  lancet-shaped  leaves  fall  in  the  autumn,  and  are 
renewed  in  the  spring."  Kitto's  Cyclop.  Alaii. 

•♦  n.  P.  "The  strong."    The  rulers  are  compared  to  tow,  which  quickly  burns. 

"*  P.  "The  maker  of  it."  This  interpretation  is  rejected  by  Ges.  R.,  who,  as  well  as  V.,  understand  the 
text  of  the  work  Itself.    The  works  of  the  wicked  become  the  occasion  of  their  ruin. 


ISAIAH    II.  121 

CHAPTER   11. 

ALL  XATIOXS  SHALL  FLOW  TO  THE  CHURCH  OF  CHRIST.   THE  JEWS  SHALL  BE 
REJECTED  FOR  THEIR  SINS.   IDOLATRY  SHALL  BE  DESTROYED. 

1.  The  word^  that  Isaiah,  the  son  of  Amos,  saw  concerning  Juda 
and  Jerusalem. 

2.  And  in  the  last  dajs,^  the  mountain  of  the  house  of  the  Lord 
shall  be  established  on  the  top  of  the  mountains,^  and  it  shall  be 
exalted  above  the  hills :  and  all  nations  shall  flow  unto  it.^ 

3.  And  many  peoples  shall  go,  and  say :  Come  and  let  us  go  up 
to  the  mountain  of  the  Lord,  and  to  the  house  of  the  God  of  Jacob, 
and  He  will  teach  us  His  ways,  and  we  will  walk  in  His  paths :  for 
the  law  shall  come  forth  from  Sion,  and  the  word  of  the  Lord  from 
Jerusalem.^ 

4.  And  He  shall  judge^  the  Gentiles,  and  rebuke''  many  peoples : 
and  they  shall  turn  their  swords  into  ploughshares,  and  their  spears 
into  sickles  :^  nation  shall  not  lift  up  sword  against  nation,  neither 
shall  they  be  exercised  any  more  to  war.^ 

5.  0  House  of  Jacob,^^  come  ye,  and  let  us  walk  in  the  light  of  the 
Lord. 

6.  For  Thou"  hast  cast  oflf  Thy  people,  the  house  of  Jacob  :  because 
they  are  filled  as  in  times  past,^^  and  have  had  soothsayers,  as  the 
Philistines,  and  have  cleaved^^  to  strange  children. ^^ 

»  Matter. 

^  This  prophecy  has  direct  reference  to  the  kingdom  of  the  Messiah,  which  strictly  belongs  to  the 
last  dispensation.  Juda  is  mentioned,  because  the  Messiah,  according  to  His  human  nature,  was  to 
descend  from  this  tribe.    Jerusalem  was  the  figure  of  the  Church,  which  is  the  seat  of  Ilis  power. 

^  Mich.  4  :  1.  The  great  resemblance  of  these  predictions  is  remarkable.  Joel  likewise  has  similar 
passages.  The  church  is  the  house  of  God.  It  appears  as  a  mountain  on  the  top  of  mountains,  high 
above  all  the  kingdoms  of  the  earth.    It  is  like  a  city  seated  on  a  mountain,  which  cannot  be  hidden. 

*  The  universal  character  of  the  church  is  here  quite  apparent. 

*  Even  Ges.  observes,  that  this  is  a  splendid  foreshadowing  of  what  is  accomplished  by  Christianity. 

*  H.  P.  "  Among."    God  will  exercise  judgment  on  the  nations. 

■"  It  is  the  same  verb  as  above  (1  :  18),  and  implies  judicial  action. 
'  Pruning-hooks. 

'  The  tendency  of  the  teaching  of  the  Messiah,  and  its  practical  influence,  as  far  as  it  is  followed  up, 
are  here  stated  :  yet,  through  the  conflicting  interests  of  nations,  and  the  violence  of  the  human  passions, 
wars  still  continue,  although  divested  of  some  of  their  more  revolting  characteristics.  The  peace  which 
prevailed  in  the  Roman  empire  at  the  birth  of  Christ,  is  pointed  to,  by  St.  Jerome,  as  a  fulfllment  of  this 
prediction. 

^^  The  prophet  calls  on  his  nation  to  walk  by  this  Divine  light. 

"  This  is  an  address  to  God,  in  which  the  prevarications  of  the  Jews  are  traced  to  their  wealth  and 
prosperity.    It  is  not  easy  to  determine  the  particular  period  here  spoken  of. 

*"  mpD  !*•  "  From  the  east."  The  contrast  is  presented  between  superstitions  derived  from  the 
Syrians  on  the  east,  and  the  Philistines  on  the  west. 

"  St.  Jerome  understands  the  text  of  the  vice  of  pederasty.  L.  refers  it  to  marriage :  "  they  unite 
themselves."  It  means  that  they  form  engagements  with  strangers,  and  live  in  intimate  relations  with 
them.    Allusion  is  implied  to  compacts  sanctioned  by  clasping  hands. 

"  H.  P.  "Children  of  strangers,"  is  equivalent  to  strangers,  as  the  phrases  "sons  of  Greeks," "sons  of 
Ethiopians,"  means  simply  Greeks,  Ethiopians.  Joel  3:6;  Amos  9  :  7. 


122  THE    PROPHECY    OF    ISAIAH. 

7.  Their  land  is  filled  with  silver  and  gold :  and  there  is  no  end  of 
their  treasures. 

8.  And  their  land  is  filled  with  horses :  and  their  chariots  are  in- 
numerable.^^ Their  land  also  is  full  of  idols :  they  adore  the  work  of 
their  own  hands,  which  their  own  fingers  have  made.^^ 

9.  And  man  boweth  himself  down,  and  man  is  debased :  therefore 
forgive  them  not. 

10.  Enter  thou  into  the  rock,  and  hide  thee  in  the  pit,^^  because  of 
the  dread^^  of  the  Lord,  and  the  glory  of  His  majesty. 

11.  The  lofty  eyes  of  man  are  humbled,  and  the  haughtiness  of 
men  is  made  to  stoop :  and  the  Lord  alone  shall  be  exalted  on  that 
day.^^ 

12.  Because  the  day  of  the  Lord  of  hosts  shall  he  on  every  one 
that  is  proud  and  high-minded,  and  on  every  one  that  is  arrogant, 
and  he  shall  be  humbled. 

13.  And  on  all  the  tall  and  lofty  cedars  of  Libanus,  and  on  all  the 
oaks  of  Basan. 

14.  And  on  all  the  high  mountains,  and  on  all  the  elevated  hills. 

15.  And  on  every  high  tower,  and  every  fortified  wall.^ 

16.  And  on  all  the  ships  of  Tharsis,^^  and  on  all  that  is  fair  to 
behold.22 

17.  And  the  loftiness  of  men  shall  be  bowed  down,  and  the  haugh- 
tiness of  men  shall  be  humbled,  and  the  Lord  alone  shall  be  exalted 
on  that  day. 

18.  And  idols  shall  be  utterly  destroyed.^ 

19.  And  they  shall  go  into  the  holes  of  rocks,^  and  into  the  caves 
of  the  earth,  because  of  the  dread  of  the  Lord,  and  the  glory  of  His 
majesty,  when  He  shall  rise  up  to  strike^  the  earth. 

"  Great  wealth  and  war-chariots  without  number  are  mentioned  as  the  results  of  this  foreign  alliance. 

"  TbMe  apparent  advantages  were  overbalanced  by  the  idolatry  which  was  practised  under  the 
influence  of  heathen  allies. 

"  U.  P.  '■•  The  dust."  »  The  terror  which  He  inspires.    Al.  «  From  before." 

"  On  the  day  of  the  Divine  manifestation.  This  may  be  understood  of  any  special  visitation  of  God,  in 
which  His  justice  is  exercised,  but  in  a  particular  manner  of  the  day  of  final  judgment. 

**  All  these  ol^ects  are  specified,  in  order  to  show  that  the  Divine  power  shall  prevail  over  all  the 
strength  of  men,  even  the  most  powerful,  who  may  be  compared  to  lofty  cedars  and  oaks,  mountains  and 
towers.  "The  vengeance  of  the  Lord  shall  then  fall  on  all  who  are  elated  with  pride,  and  do  shameful 
works,  wallowing  in  the  mire  of  sensuality."  St.  Jerome. 

"  Large  merchant  vessels,  such  as  went  to  the  port  of  Tartessus,  in  Spain,  or  rather  of  Carthage,  in 
Africa,  were  so  called.  The  Divine  power,  which  overturns  the  works  of  human  strength,  destroys  like- 
wise the  creations  of  human  skill  and  art,  with  the  fruits  of  enterprise. 

«  B.  V.  P.  "  Pleasant  pictures."    L.  "  Desirable  palaces."    Al.  "Images  of  desire." 

"  This  is  the  force  of  the  text,  even  according  to  Ges.,  who  takes  the  noun  as  absolute,  and  the  verb  as 
impersonal :  •'  As  for  the  idols,  it  is  all  over  with  them."  The  overthrow  of  idolatry  is  among  the  most 
splendid  evidences  of  the  power  of  the  Messiah.  *•  Osee  10  :  8 ;  Luke  23  :  30 ;  Apoc.  C  :  16. 

-*  H.  P.  "To  shake  terribly  the  earth."  II.  contains  a  paronomasia,  which  cannot  be  expressed  in 
English. 


ISAIAH    III.  123 

20.  In  that  day  a  man  shall  cast  away  his  idols  of  silver,  and  his 
idols  of  gold,  which  he  had  made  for  himself  to  adore,  moles  and 
bats.26 

21.  And  he  shall  go  into  the  clefts  of  rocks,  and  into  the  holes  of 
stones,  because  of  the  dread  of  the  Lord,  and  the  glory  of  His  ma- 
jesty, when  He  shall  rise  up  to  strike  the  earth. 

22.  Cease  ye,  therefore,  from  the  man  whose  breath  is  in  his  nos- 
trils,^^  for  he  is  reputed  high.^^ 


CHAPTER  III. 

THE   CONFUSION   AND   OTHER   EVILS   THAT   SHALL   COME   UPON   THE   JEWS   FOR   THEIR 
SINS.      THE    PRIDE    OF    THEIR   WOMEN    SHALL    BE    PUNISHED. 

1.  For  behold  the  Sovereign,^  the  Lord  of  hosts,  shall  take  away 
from  Jerusalem,  and  from  Juda,  the  valiant  and  the  strong,^  the 
whole  strength  of  bread,  and  the  whole  strength  of  water. 

2.  The  strong  man  and  the  warrior,  the  judge  and  the  prophet, 
and  the  diviner^  and  the  ancient.^ 

3.  The  captain  over  fifty,  and  the  honored  man,^  and  the  counsel- 
lor, and  the  wise  architect,^  and  the  skilful  in  eloquent  speech.^ 

4.  And  I  will  set  up  boys^  for  their  princes,  and  the  effeminate®' 
shall  rule  over  them. 


^  It  does  not  appear  that  moles  and  bats  were  adored.  R.  Ges.  thinks  that  it  means,  that  the  idols, 
being  despised,  shall  be  cast  away  into  dark  places, — such  as  where  moles  and  bats  are.  P.  "  To  the- 
moles  and  to  the  bats." 

^  The  prophet,  considering  the  humiliation  which  awaits  the  proudest  and  most  powerful,  exhorts  us; 
not  to  place  our  hope  in  man,  whose  breath  passes  away. 

^  P.  "Wherein  is  he  to  be  accounted  of?"  The  same  letters  HTDD  mean  a  high  place,  which  may  have- 
led  to  the  version  of  St.  Jerome.  He  applies  the  text  to  Christ,  explaining  the  mind  of  the  prophet: 
"  Since  all  these  things  are  to  befall  you,  and  are  foretold  in  a  prophetic  spirit,  I  admonish  and  command' 
you  to  cease  from  molesting  Him,  who  is  indeed  man  according  to  the  flesh,  and  has  a  soul,  and  breathes, 
as  we  men  breathe  and  live,  but  according  to  his  Divine  majesty  is  high,  and  is  considered  and  believed, 
to  be  such." 

*  niXn  "  The  Lord."    It  is  followed  by  r^)T\'' 

^  H.  meaning  staff,  is  here  used  in  both  genders  to  denote  every  kind  of  staff.  V.  lays  aside  the  flgurcj 
and  refers  it  to  those  who  are  valiant  and  strong.  The  text  repeats  the  term,  with  the  addition  of  bread 
and  of  water,  signifying  that  all  support  of  life  shall  be  withdrawn. 

'  This  is  the  force  of  V.    II.  P.  "  The  prudent."  *  A  man  in  office. 

'  Lit.  "In  countenance."    A  man  respected  and  influential,  probably  a  favorite  of  the  sovereign. 

^  Ges.  understands  it  of  one  skilled  in  magic. 

■"  "  The  skilful  enchanter."   Theodotion. 

'  Men  of  weak  minds  and  youthful  passions. 

'  H.  may  mean  algo  "scoffers."    St.  Jerome,  after  Aquila,  took  it  for  men  of  unnatural  paseions. 


124  THE    PROPHECY    OF    ISAIAH. 

5.  And  the  people  shall  rush  one  upon  another,  and  every  man 
against  his  neighbor  :  the  boy  shall  rush  against  the  old  man,  and  the 
base  against  the  honorable.^'' 

6.  For  a  man  shall  take  hold  of  his  brother,  one  of  the  house  of 
his  father,  saying :  Thou  hast  a  garment,"  be  thou  our  ruler,  and  let 
this  ruin  be  under  thy  hand.^^ 

7.  In  that  day  he  shall  answer,^^  saying :  I  am  no  healer,^^  and  in 
my  house  there  is  no  bread,  nor  clothing  '}^  make  me  not  ruler  of  the 
people. 

8.  For  Jerusalem  is  ruined,  and  Juda  is  fallen :  because  their 
tongue  and  their  devices  are  against  the  Lord,  to  provoke  the  eyes 
of  His  majesty. 

9.  The  show  of  their  countenance  answereth  them  :^^  and  they  pro- 
claim abroad  their  sin  as  Sodom,  and  hide^^  it  not :  woe  to  their  soul, 
for  evils  are  rendered  to  them.^^ 

10.  Say  to  the  just  man  that  it  is  well,^®  for  he^  shall  eat  the  fruit 
of  his  doings. 

11.  Woe  to  the  wicked  unto  evil  :^^  for  the  reward  of  his  hands 
shall  be  given  him. 

12.  As  for  My  people,  their  oppressors  strip  them,^  and  women 
rule  over  them.  0  My  people,  they  that  call  thee  happy ,^  the  same 
deceive  thee,  and  destroy^^  the  way  of  thy  steps. 

">  A  state  of  anarchy  is  described. 

"  The  fact  of  his  being  provided  with  suitable  apparel  seems  to  be  the  motive  for  urging  him  to  under- 
take the  government.  Experience  of  the  evils  of  anarchy  prompts  men  to  desire  that  some  one  should 
take  the  reins  in  his  hands. 

'^  Let  this  ruinous  state  of  things  be  remedied  by  your  authority  and  care. 

"  Lit  "  He  shall  raise."    His  voice  seems  to  be  understood.  See  Numb.  14  :  1. 

''  He  professes  his  incompetency  to  remedy  the  existing  disorders.  H.  means  one  who  applies  bandages 
to  wound*. 

''  He  fears  that  he  would  be  expected  to  supply  the  people  with  food  and  raiment. 

'"  Their  countenance  manifests  their  dispositions:  they  make  no  effort  to  disguise  or  conceal  them. 
P.  "The  show  of  their  countenance  doth  witness  against  them."    L.  "The  boldness  of  their  face." 

"  They  are  shameless,  like  the  Sodomites.  "They  proclaim  their  sin,  and  blaspheme  without  shame." 
8t.  Jerome. 

'*  They  bring  evils  on  themselves. 

"  Applaud  the  just  man :  encourage  him  by  assuring  him  of  the  reward  which  awaits  him  from  Qod. 

'■«  H.  P.  "They."    A  MSS.  K.  has  the  singular,  which  Lilienthal  approves. 

"  j;1  yiifyh  -in  V-  •' Woe  unto  the  wicked  I  it  shaU  be  iU  with  him."  R.  "Woe  to  the  wicked,  to  the 
wretched."  L.  "  Woe  unto  the  wicked,  who  doth  evil."  Al.  "  Woe  unto  the  wicked,  (it  shall  be)  ill  (with 
him),  for  the  thing  done  by  his  hand  shall  be  done  to  him."  The  meaning  seems  to  be  that,  as  the  Just 
man  is  encouraged  by  the  promise  of  recompense,  the  wicked  man  is  to  be  deterred  by  the  threat  of 
vengeance,  the  natural  effect  of  crime. 

^  Chald.  gives  a  similar  meaning.  P.  "Children  are  their  oppressors."  This  is  approved  by  Oos.  R  , 
as  conformable  to  the  parallel  member. 

^  H.  bears  this  meaning.  Oen.  30  :  13 ;  Job,  20  :  11 ;  Ps.  71  :  17  ;  Malach.  3  :  12.  15.  It  is  so  understood 
in  this  passage,  by  the  Chald.  Sept.  P.  "  They  which  lead  thee."  This  version  is  preferred  by  the  critics 
above  named.   lt\fra  9  :  16. 

^  The  verb  means  to  swallow  up.  False  leaders  conduct  their  followers  by  dangerous  paths,  to  preci- 
pices, where  they  ar«  swallowed  up.    « If  the  blind  lead  the  blind,  both  fall  into  the  pit."  Matt  15  :  14. 


ISAIAH    III.  125 

13.  The  Lord  standeth  up  to  judge,^^  and  Ke  standeth  to  judge 
the  peoples. 

14.  The  Lord  will  enter  into  judgment  with  the  ancients  of  His 
people,  and  its  princes :  for  ye  have  devoured  the  vineyard,  and  the 
spoil  of  the  poor  is  in  your  house.^^ 

15.  Why  do  ye  consume^  My  people,  and  grind  the  faces  of  the 
poor,  saith  the  Lord,  the  God  of  hosts  ? 

16.  And  the  Lord  said :  Because  the  daughters  of  Sion  are  haughty, 
and  walk  with  stretched-out  necks,  and  wanton  glances  of  their  eyes, 
and  make  a  noise  with  their  feet  as  they  walk,  and  move  in  a  set 
pace  :^ 

17.  The  Lord  will  make  bald  the  crown  of  the  head  of  the  daugh- 
ters of  Sion,  and  the  Lord  will  lay  open  their  hair.^ 

18.  In  that  day  the  Lord  will  take  away  the  ornament  of  shoes 
and  little  moons,^ 

19.  And  chains,  and  necklaces,  and  bracelets,  and  bonnets, 

20.  And  bodkins,  and  foot  chains,^^  and  tablets,  and  sweet  balls, 
and  ear-rings, 

21.  And  rings,  and  jewels  hanging  on  the  forehead,^^ 

22.  And  changes  of  apparel,  and  short  cloaks,  and  fine  linen,  and 
crisping  pins. 

23.  And  looking-glasses,^  and  lawns,  and  head-bands,  and  fine 
veils.^^ 

24.  And  instead  of  a  sweet  smell  there  shall  be  stench,  and  instead 
of  a  girdle  a  cord,^  and  instead  of  curled  hair  baldness,  and  instead 
of  a  stomacher  hair-cloth.^ 

25.  Thy  fairest  men^^  also  shall  fall  by  the  sword,  and  thy  valiant 
ones  in  battle. 

26.  And  her  gates  shall  lament  and  mourn,^  and  she^^  shall  sit 
desolate  on  the  ground. 

-*  Lit.  To  contend.  *  H.  P.  "  Houses." 

■^  H.  P.  "  Break  in  pieces."  Extreme  oppression  is  signified.  To  grind  the  faces  is  to  crush  them 
against  the  ground.    "  This  is  manifestly  addressed  to  the  Jewish  rulers."   St.  Jerome. 

^  Delicate  motion  of  the  feet,  with  the  tinkling  of  ornaments,  is  signified. 

^  In  punishment  of  pride  and  vanity,  they  are  threatened  with  exposure  and  shame. 

^  Ornaments  in  the  shape  of  crescents.  '"  L. 

^2  "Nose  jewels."  L.  ^  Transparent  dresses.    L.  "  Mirrors." 

^*  It  is  not  easy  to  determine  the  various  ornaments  meant  by  the  Hebrew  terms.    L.  "Long  veils  " 

"  L.  "A  rope."  A  coarse  cord  instead  of  an  elegant  girdle.  R.,  after  Michaelis,  understands  IL  of  an 
ulcerated  waist,  which  prevents  the  use  of  the  girdle. 

=«  P.  "Burning  instead  of  beauty."  "'£}''  pnr^-O  Sept.  V.  refer  the  last  word  to  the  following  verse, 
and  take  no  notice  of  the  two  former.  R.  Qea.  support  P.  The  brands  put  on  the  forehead  of  the  captive 
women  are  meant.  "  H.  P.  "  Thy  men." 

'^  The  people  assembled  at  the  gates  shall  mourn.  The  gates  may  be  said  to  mourn,  when  all  is  soli- 
tude around. 

^  The  city.    This  may  be  understood  of  Jerusalem,  at  various  periods  of  her  history.    St.  Jerome 


126  THE    PROPHECY    OF    ISAIAH. 


CHAPTER    IV. 

AFTER  AX  EXTREMITY  OP  EVILS  THAT  SHALL  FALL  UPON  THE  JEWS,  A  REMNANT 
SHALL  BE  COMFORTED  BY  CHRIST. 

1.  And  on  that  day  seven  women  shall  take  hold  of  one  man/ 
saying :  We  will  eat  our  own  bread,  and  wear  our  own  apparel :  only 
let  us  be  called  by  thy  name,^  take  away  our  reproach.^ 

2.  In  that  day  the  bud  of  the  Lord*  shall  be  in  magnificence  and 
glory,  and  the  fruit  of  the  earth  shall  he  high,  and  a  great  joy  for 
them  that  shall  have  escaped  of  Israel.^ 

3.  And  it  shall  come  to  pass,  that  every  one  that  shall  be  left  in 
Sion,  and  that  shall  remain  in  Jerusalem,  shall  be  called  holy,  every 
one  that  is  written  unto  life^  in  Jerusalem. 

4.  If  the  Lord  shall  wash  the  filth  of  the  daughters  of  Sion,'^  and 
shall  wash  away  the  blood^  of  Jerusalem  out  of  the  midst  thereof,  by 
the  spirit  of  judgment,^  and  by  the  spirit  of  burning.^*' 

5.  And  the  Lord  will  create  on  every  place  of  mount  Sion,  and 
where  He  is  called  upon,^^  a  cloud  by  day,  and  a  smoke  and  the 


explains  the  foregoing  chapters  of  the  calamities  that  fell  on  Jerusalem  in  consequence  of  the  rejection 
of  Christ. 

^  After  the  calamities  of  war,  the  number  of  men  shall  be  so  small,  that  many  women  (a  definite 
number  is  put  for  an  indefinite)  will  seek  the  protection  of  one  man. 

"  They  desire  to  pass  as  his  wives,  or  probably  to  be  such  in  fact,  although  supporting  themselves. 
"They  desire  to  have  issue  in  Sion  and  children  in  Jerusalem,  observing  that  they  have  food  and  raiment; 
only  let  them  not  appear  to  be  without  a  husband,  and  to  fall  under  the  curse  which  is  written :  '  Cursed 
is  the  barren  that  does  not  produce  seed  in  Israel.' "    St.  Jerome. 

*  To  be  childless  was  deemed  a  misfortune. 

*  The  child  divinely  given  for  the  restoration  of  the  people.  Jer.  23  :  5 ;  33 :  15 ;  Zac.  3:8;  6. :  12.  Ges., 
after  other  moderns,  explains  it  of  a  new  race  better  than  their  fathers.  Some  understand  it  of  Ilezekiah, 
others  of  Zorobabel ;  but  it  eminently  suits  Christ. 

*  Those  that  escaped  the  general  destruction  brought  on  by  the  crimes  of  the  people,  shall  be  filled 
with  joy  by  means  of  this  Divine  germ. 

'  P.  "  Among  the  living."  L.  "  Unto  life."  Holiness  can  only  be  ascribed  to  the  inhabitants  of  the  new 
Jerusalem,  of  which  the  old  city  was  a  type.  They  are  holy  by  their  calling,  and  by  the  reception  of  the 
Mcraments.  The  enrolment  of  citizens  and  soldiers  gave  occasion  to  this  phrase,  which  is  strictly 
applicable  to  the  followers  of  Christ. 

^  All  sinners  of  either  sex  are  meant.  Idolatry  is  apeoially  understood  by  "  filth,"  although  impurity 
maybe  included. 

*  This  may  be  understood  of  impurity,  or  of  blood-shedding. 

*  By  discriminating  justice. 

"  A  burning  wind.  L.  "  A  spirit  of  destruction."  R.  prefers  taking  the  term  In  the  sense  of  removing 
and  taking  away,  as  in  Numb.  24  :  22;  Judges,  20  :  13;  3  Kings,  22  :  47. 

"  H.  P.  "Upon  her  assemblies,"— where  the  Divine  name  is  Invoked.  "Let  us  refer  all  to  the  first 
coming  of  Christ,  of  whom  we  read  in  the  Psalms :  '  lie  hath  protected  me  in  the  secret  part  of  his  taber- 
nacle: lie  hath  lifted  me  up  on  a  rock.'  The  Church  founded  thereon  is  shaken  by  no  storm,  is  over- 
thrown by  no  whirlwind."  St.  Jerome. 


ISAIAH    V.  127 

brightness  of  a  flaming  fire  in  the  night :  for  over  all  the  glory  shall 
he  a  protection.^^ 

6.  And  there  shall  be  a  tabernacle  for  a  shade  in  the  daytime  from 
the  heat,  and  for  a  security  and  covert  from  the  whirlwind,  and  from 


CHAPTER   y. 

THE  REPROBATION  OF  THE  JEWS  IS  FORESHOWN  UNDER  THE  PARABLE  OF  A  VINE- 
YARD. A  WOE  IS  PRONOUNCED  AGAINST  SINNERS  :  THE  ARMY  GOD  SHALL  SEND 
AGAINST    THEM. 

1.  I  WILL  sing  for  my  beloved  the  song  of  my  cousin^  concerning 
his  vineyard.^  My  beloved  had  a  vineyard  on  a  hill,  in  a  fruitful 
place.^ 

2.  And  he  fenced  it  in,  and  picked  the  stones  out  of  it,  and  planted 
it  with  the  choicest*  vines,  and  built  a  tower  in  the  midst  thereof,  and 
hewed  out  a  wine-press  therein :  and  he  looked  that  it  should  bring 
forth  grapes,  and  it  brought  forth  wild  fruit. 

3.  And  now,  0  ye  inhabitants^  of  Jerusalem,  and  ye  men  of  Juda, 
judge  between  me  and  my  vineyard. 

4.  What  is  there  that  I  ought  to  do  more^  to  my  vineyard  that  I 
have  not  done^  to  it  ?  how  is  it  that  I  looked  that  it  should  bring  forth 
grapes,  and  it  hath  brought  forth  wild  fruit  ? 


^'^  The  manifestation  of  the  Divine  presence  shall  be  as  a  covering  and  protection,  securing  to  Israel  all 
glory,  every  gift  bestowed  through  "  the  bud  of  the  Lord." 

'^  Under  these  various  images  assurances  of  Divine  protection  are  given.  "Many  of  the  Jews  under- 
stand these  things,  and  all  things  connected  with  them  of  the  captivity  of  Babylon,  and  the  return  to 
Jerusalem  under  Zorobabel,  Esdras,  and  Nehemiah."    St.  Jerome. 

'  H.  signifies  "uncle,"  or  "uncle's  son."  Jer.  32:  12.  It  may  also  be  taken  for  *' beloved."  The 
prophet  purposes  to  eing  a  song  composed  by  his  cousin  concerning  his  vineyard.  He  sings  it  to  please 
his  beloved  friend,  whose  sentiments  he  represents.  Jer.  2  :  21 ;  Matt.  21  :  33;  Luke  20  :  9.  St.  Jerome 
interprets  the  text  thus:  "I  will  sing  to  God  the  Father  Almighty  the  song  of  Christ,  who  is  my  cousin, 
that  is  born  of  the  same  nation  as  myself," 

-  The  vineyard  was  a  familiar  subject  of  parables  and  similitudes.  The  care  employed  by  Almighty 
God  in  regard  to  His  chosen  people,  is  well  described  by  reference  to  the  labors  of  the  master  of  the 
vineyard. 

^  The  text  says,  that  it  was  '•  in  a  horn  the  son  of  oil,"  which  means  on  a  hill  in  the  midst  of  olives. 
The  horn  was  used  figuratively  for  a  hill,  on  account  of  its  prominence :  the  term  son  was  sometimes 
applied  to  inanimate  objects. 

^  The  text  has :  "  vine  of  Sorek,"  which  was  the  name  of  a  valley.  Judges  16  :  4.  "  Symmachus  alone 
interprets  it '  elect,'  not  translating  it  literally,  but  giving  the  meaning."    St.  Jerome. 

*  It  is  in  the  singular  number,  but  it  is  taken  collectively.  They  are  called  on  to  pronounce  indirectly 
against  themselves,  since  the  vineyard  represents  them. 

^  Lit.  "  What  to  do  yet  ?"    Al.  finds  V.  inexact :  '•  What  more  could  have  been  done?" 

'  H.  P.  "  In  it." 


128  THE    PROPHECY    OF    ISAIAH. 

5.  And  now  I  will  show  you  what  I  will  do  to  my  vineyard :  I  will 
take  away  the  hedge  thereof,  and  it  shall  be  waste  :^  I  will  break 
down  the  wall  thereof,  and  it  shall  be  trodden  down. 

6.  And  I  will  make  it  desolate  :  it  shall  not  be  pruned,  and  it  shall 
not  be  digged :  but  briers  and  thorns  shall  come  up ;  and  I  will  com- 
mand the  clouds  not  to  rain  upon  it. 

7.  For  the  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel : 
and  the  man  of  Juda,  His  pleasant  plant :  and  I  looked  that  he 
should  do  judgment,  and  behold  iniquity ;  and  do  justice,  and  behold 
a  cry.^ 

8.  Woe  to  you  that  join  house  to  house,  and  lay  field  to  field,  even 
to  the  end  of  the  place^*'  shall  ye  alone  dwell  in  the  midst  of  the 
earth  ? 

9.  These  things  are  in  My  ears,  saith  the  Lord  of  hosts :"  Un- 
less^^  many  great  and  fair  houses  shall  become  desolate,  without  an 
inhabitant.^^ 

10.  For  ten  acres  of  vineyard  shall  yield  one  little  measure  :^^  and 
thirty  bushels^^  of  seed  shall  yield  three  bushels.^^ 

11.  Woe  to  you  that  rise  up  early  in  the  morning  to  follow  drunken- 
ness, and  to  drink  till  the  evening,  to  be  inflamed  with  wine.^''^ 

12.  The  harp,  and  the  lyre,  and  the  timbrel,  and  the  flute,  and 
wine  cLTe  in  your^^  feasts :  and  the  work  of  the  Lord  ye  regard  not ; 
nor  do  ye  consider  the  works^^  of  His  hands. 

•  13.  Therefore  is  my  people  led  away  captive,^  because  they  had 
not  knowledge  f^  and  their  nobles  have  perished  with  famine ;  and 
their  multitude  were  dried  up  with  thirst. 

14.  Therefore  hath  hell^  enlarged  herself,^  and  opened  her  mouth 
without  any  bounds :  and  their  strong  ones,  and  their  people,  and 
their  high  and  glorious  ones  shall  go  down  into  it. 

'  Made  an  open  pasture  for  cattle. 

•  Of  the  oppressed.    H.  contains  a  play  on  words:  tOSB'D  HiJjyD  HplV  Hp^^V 

10  p^  "Till  there  be  no  place."    They  occupy  the  whole  land. 

"  n.  P.  "  In  mine  ears,  said  the  Lord  of  hosts." 

'^  This  implies  an  imprecation. 

"  God  threatens  to  leave  their  mansions  uninhabited,  and  their  Tineyards  and  fields  improductiye,  in 
punishment  of  their  avarice  and  oppression  of  the  poor. 

"  P.  ♦'  Bath,"— a  small  liquid  measure.  "  P.  "  A  homer,"  or  chomer. 

"  P.  "  An  epha." 

'■■  The  votaries  of  intemperance  are  strongly  denounced.  Their  excesses  were  the  more  criminal,  when 
danger  to  their  country  impended. 

*■  II.  P.  "Their."    The  verbs  which  follow  in  this  verse  are  in  the  third  person. 

'»  II.  P.  «  Work." 

»  "Both  Greek  and  Latin  historians  relate  that  this  literally  befell  the  Jewish  people  under  Vespasian 
and  Titus,  Roman  emperors."   ^t.  Jerome. 

*'  They  knew  not  practically  the  Divine  law.  ^  P.  here  uses  it  for  h^^'\0 

-'  Lit.  "  Her  soul."    The  vast  number  of  the  slain  is  hereby  indicated. 


ISAIAH     V.  129 

15.  And  man  shall  be  brought  down,  and  man^^  shall  be  humbled  : 
and  the  eyes  of  the  lofty  shall  be  brought  low.^ 

16.  And  the  Lord  of  hosts  shall  be  exalted  in  judgment :  and  the 
Holy  God  shall  be  sanctified^  in  justice. 

17.  And  the  lambs  shall  feed  according  to  their  wont  ;^  and 
strangers  shall  eat  the  deserts  made  fruitful.^ 

18.  Woe  to  you  that  draw  iniquity^  with  cords  of  vanity,^  and  sin 
as  a  cart-rope.^^ 

19.  That  say :  Let  Him  make  haste,  and  let  His  work  come 
quickly,  that  w^e  may  see  it :  and  let  the  counsel  of  the  Holy  One  of 
Israel  come,  that  we  may  know  it.^^ 

20.  Woe  to  you^  that  call  evil  good,  and  good  evil ;  that  put  dark- 
ness/or light,  and  light /or  darkness  ;  that  put  bitter  for  sweet,  and 
sweet  for  bitter. 

21.  Woe  to  you  that  are  wise  in  your  own  eyes,^"*  and  prudent  in 
your  own  conceits. 

22.  Woe  to  you  that  are  mighty  to  drink  wine,  and  stout  men  at 
drunkenness  ;^ 

23.  That  justify^  the  wicked  for  bribes,  and  take  away  the  justice 
of  the  just  from  him.^^ 

24.  Therefore  as  the  tongue^  of  the  fire  devoureth  the  stubble,  and 
the  heat  of  the  flame  consumeth  it,  so  shall  their  root  be  as  ashes,^^ 
and  their  bud  shall  go  up  as  dust  :^  for  they  have  cast  away  the  law 
of  the  Lord  of  hosts,  and  have  blasphemed^^  the  word  of  the  Holy 
One  of  Israel. 

25.  Therefore  is  the  wrath  of  the  Lord  kindled  against  His  people  : 

-*  iy'{<  is  understood  of  a  man  of  rank.  2*  Supra  2  :  2. 

26  Glorified.  ^  L. 

*  P.  "The  waste  places  of  the  fat  ones."  The  pastures  shall  be  filled  with  the  flocks  of  strangers, 
invaders  of  the  country. 

^  Its  punishment. 

'°  Ropes  of  wickedness.  Sinners  draw  punishment  on  themselves  by  wickedness,  as  with  ropes.  Xlt^ 
means  falsehood,  impiety,  wickedness.     Vanitas  is  taken  with  this  latitude  by  V. 

'*  The  same  sentiment  is  expressed.  Sinners  are  compared  to  animals  dragging  a  wagon  with  cart- 
ropes.  Prov.  5  :  22. 

^-  They  boldly  challenge  the  execution  of  the  Divine  threats.  "  Woe  to  you,"  cries  St.  Jerome,  "  who 
think  that  the  day  of  judgment  shall  never  arrive,  or  that  the  captivity  which  the  prophetic  speech 
foretells,  shall  never  come:  who  say  to  the  prophet :  How  long  dost  thou  threaten  us  with  the  wrath  of 
God  ?  We  wish  to  see  it :  let  it  come  at  once.  They  speak  thus  ironically,  thinking  that  it  shall  not  come, 
and  that  it  is  but  an  invention  of  the  prophet." 

^^  H.  P.  "Them."    The  third  person  is  used  in  the  three  verses  which  follow, 

^*  Prov.  3:7;  Rom.  12  :  16.  "  p^  «  tq  mingle  strong  drink." 

^  Acquit. 

^■'  Condemn  him  unjustly,  or  deprive  him  of  his  right. 

'^  The  flame  resembles  a  tongue. 

^'  piDD  P-  "  As  rottenness."  V.  "■  Favilla."  It  seems  to  be  here  used  for  chaff,  or  dust  VDD  This 
better  answers    p^X 

*"  Will  vanish,  as  if  blown  away  like  dust.  "  P.  "Despised," 


%B$  THE    PROPHECY    OF    ISAIAH. 

and  He  hath  stretched  out  His  hand  upon  them,  and  struck  them : 
and  the  mountains  were  troubled,  and  their  carcasses  became  as  dung 
in  the  midst  of  the  streets.^  For  all  this  His  anger  is  not  turned 
away :  but  His  hand  is  stretched  out  still.^^ 

26.  And  He  will  lift  up  a  sign^^  to  the  nations  afar  off,  and  will 
whistle  to  them  from  the  ends  of  the  earth  -J^  and  behold,  thej  shall 
come  with  speed  swiftly. 

27.  There  is  none  among  them  that  shall  faint,  nor  stumble :  they 
shall  not  slumber,  nor  sleep ;  neither  shall  the  girdle  of  their  loins  be 
loosed,  nor  the  latchet  of  their  shoes  be  broken.''^ 

28.  Their  arrows  are  sharp,  and  all  their  bows  are  bent.  The 
hoofs  of  their  horses  shall  be  like  flint,  and  their  wheels  like  a  whirl- 
w^ind. 

29.  Their  roaring  like  that  of  a  lion ;  they  shall  roar  like  young 
lions  :  yea  they  shall  roar,  and  take  hold  of  the  prey ;  and  they  shall 
keep  fast  hold  of  it ;  and  there  shall  be  none  to  rescue  it.^'^ 

30.  And  they  shall  make  a  noise  against  them  that  day,  like  the 
roaring  of  the  sea :  we  shall  look  towards  the  land,  and  behold  dark- 
ness of  tribulation  ;  and  the  light  is  darkened  with  the  mist  thereof.*^ 


CHAPTER   VI. 

A  GLORIOUS  VISION,  IN  WHICH  THE  PROPHEt's  LIPS  ARE  CLEANSED  :  HE  FORETELLETH 
THE    OBSTINACY    OF    THE    JEWS. 

1.  In  the  year  that  king  Oziah  died,*  I  saw^  the  Lord  sitting  upon 
a  throne  high  and  elevated :  and  His  train  filled  the  temple.^ 

*^  "  We  think  that  it  is  said  hyperbolically,  that  even  the  mountains  are  moved  by  the  great  eTils  that 
impend,  and  all  the  streets  of  the  cities  are  filled  with  corpses.  No  one  doubts  that  this  happened  to  the 
Jews,  after  the  passion  of  our  Lord,  under  Vespasian  and  Uadrian."  St.  Jerome. 

"  They  did  not  effectually  seek  to  appease  llim. 

**  A  standard,  to  invite  them  to  rally,  and  execute  His  judgments  against  Ilis  faithless  people.  By 
secret  and  mysterious  ways,  Qod  so  controls  the  minds  and  actions  of  men,  that  whilst  following  the  free 
determinations  of  their  will,  they  accomplish  Ills  great  designs.  '•  No  doubt  he  means  the  Romans  and 
ull  the  people  of  Italy,  and  Qaul,  and  ^>puin,  who  were  subject  to  the  Roman  empire  under  Vespasian  and 
Hadrian.*'    ^i.  Jerome.  *''  As  men  hissing  draw  bees  to  the  hive. 

^  Their  promptness  and  activity  are  thus  represented.  "The  Divine  word  describes  the  speed  of  the 
invading  army,  which  comes  not  of  their  own  will,  but  by  the  will  of  the  Lord."  i»t.  Jerome. 

"  With  wonderful  power  they  fulfil  the  task  divinely  assigned  them.  "  Like  a  lion  they  come  not  to 
combat,  but  to  seize  on  and  devour  prey."   St.  .Terome. 

**  The  grfatnesfl  of  the  catastrophe  fills  the  laud  with  gloom.  This  description  of  the  Divine  chastise- 
ments of  the  ancient  people  of  Qod  answers  to  various  periods  of  their  history.  St.  Jerome  explains  it 
of  the  destruction  of  Jerusalem  by  the  Romans. 

'  About  the  year  768  before  Christ.  Some  think  that  this  was  the  first  revelation  made  to  the  prophet, 
and  that,  according  to  the  order  of  time,  it  should  be  placed  at  the  commencement  of  the  book. 

^  In  a  supernatural  maDlfestation  under  sensible  forms.  ^  It  was  spread  at  large  in  it. 


y  ISAIAH    VI.  131 

2.  Above  it  stood  the  seraphim  -J  the  one  had  six  wings ;  and  the 
other  had  six  wings  :  with  two  each  covered  his  face  f  and  with  two 
each  covered  his  feet  f  and  with  two  they  flew. 

3.  And  they  cried  one  to  another,  and  said :  Holy,  Holy,  Holy, 
the  Lord  God  of  hosts  f  all  the  earth  is  full  of  His  glory. 

4.  And  the  lintels  of  the  doors  shook  at  the  voice  of  him  that 
cried ;  and  the  house  was  filled  with  smoke. 

5.  And  I  said :  Woe  is  me,  because  I  have  held  my  peace  f  because 
I  am  a  man  of  unclean  lips  ;  and  I  dwell  in  the  midst  of  a  people  that 
hath  unclean  lips :  and  my  eyes  have  seen  the  King,  the  Lord  of 
hosts. 

6.  And  one  of  the  seraphim  flew  to  me  :  and  in  his  hand  was  a  live 
coal,  which  he  had  taken  with  the  tongs  ofi"  the  altar.  ' 

7.  And  he  touched  my  mouth,  and  said  :  Behold,  this  hath  touched 
thy  lips :  and  thy  iniquities  are  taken  away,  and  thy  sin  cleansed.^ 

8.  And  I  heard  the  voice  of  the  Lord,  saying  :  Whom  shall  I  send  ? 
and  who  will  go  for  us  ?^"     And  I  said,  Lo,  here  am  I ;  send  me. 

9.  And  He  said :  Go,  and  thou  shalt  say  to  this  people :  Hearing 
hear,  and  understand  not :  and  see,"  and  know  not.^^ 

10.  Blind  the  heart  of  this  people,  and  make  their  ears  heavy,  and 
shut  their  eyes ;  lest  they  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their  heart,^^  and  be  converted,  and  I  heal 
them. 

11.  And  I  said :  How  long,  0  Lord  ?  And  He  said :  Until  the 
cities  be  left  waste  without  inhabitant,  and  the  houses  without  man, 
and  the  land  be  left  desolate.^^ 


■•  The  term  means  those  who  burn.  It  is  used  here  of  angels  who  glow  with  Divine  love.  The  same 
term  is  elsewhere  applied  to  winged  serpents.  Ivfra  14  :  29;  30  :  6.  gee  also  Numb.  21  :  6,  8 ;  Deut.  8  :  15. 

'  Each  seraph  covered  his  face  with  two  wings,  in  token  of  reverence  for  the  Deitj. 

"  The  Hebrews  used  this  term  for  the  lower  parts  of  the  body. 

■■  Apoc.  4  :  8.  The  text  has  "  JiaiovA  of  hosts."  The  repetition  of  the  term  '•  Holy"  is  equivalent  to  a 
superlative,  and  expresses  Supreme  Sanctity.  St.  Jerome  says:  "They  show  the  mystery  of  the  Trinity 
in  one  Deity." 

8  P.  "  I  am  undone."  Kimchi  and  M.  support  the  meaning  given  by  St.  Jerome,  which  R.  admits, 
although  he  prefers  the  other.  Isaiah  felt  himself  unfit  to  join  in  praise  to  the  Most  Holy,  because  his 
lips  were  defiled  by  rash  or  vain  words. 

'  The  burning  coal  from  the  altar  was  an  image  of  the  Divine  power,  which  purifies  the  soul. 
^°  To  discharge  a  special  embassy.    St.  Jerome  takes  the  plural  pronoun  to  imply  a  reference  to  the 
Trinity :  "  The  Lord  ordering,  the  Trinity  commands." 

"  "Vide  visionem."    This  is  a  Hebraism,  meaning  simply  to  see. 

'-  Matt.  13  :  14;  Mark  4  :  12;  Luke  8  :  10;  John  12  :  40;  Acts  28  :  26;  Rom.  11  :  8.  The  imperative 
mood  is  used  in  the  text,  by  enallage,  for  the  future  indicative.  The  obduracy  of  the  people  prevented 
their  receiving  saving  knowledge.  '•  It  is  to  be  understood  that,  in  consequence  of  the  greatness  of  their 
crime,  they  have  been  judged  unworthy  of  repentance,  the  Lord  saying  to  Jerusalem :  •  IIow  often  would 
I  have  gathered  thee  as  the  hen  gathereth  her  chickens  under  her  wings,  and  thou  wouldst  not.'"  St. 
Jerome.  "  Mind. 

"  Their  blindness  continues,  until  the  Divine  justice  is  executed  on  them.  This  was  seen  in  the 
destruction  of  Jerusalem  under  Titus.    It  was  permitted  with  a  view  to  the  salvation  of  the  Gentiles. 


182  THE    PROPHECY    OF    ISAIAH. 

12.  And  the  Lord  shall  remove  men  far  away  :  and  increased  shall 
be  that  which  was  left  in  the  midst  of  the  earth.^^ 

13.  And  there  shall  be  still  a  tithing  therein  :^^  and  she^^  shall 
turn,  and  shall  appear  as  a  turpentine  tree,  and  as  an  oak  that 
spreadeth  its  branches :  that  which  shall  stand  therein  shall  be  a  holy 
seed.^^ 


CHAPTER   VII. 

THE  PROPHET  ASSURES  KING  ACHAZ  THAT  THE  TWO  KINGS,  HIS  ENEMIES,  SHALL  NOT 
TAKE  JERUSALEM.   A  VIRGIN  SHALL  CONCEIVE  AND  BEAR  A  SON. 

1.  And  it  came  to  pass  in  the  days^  of  Achaz,  the  son  of  Joathan, 
the  son  of  Oziah,  king  of  Juda,  that  Rasin,  king  of  Syria,  and  Pha- 
cee,  the  son  of  Romelia,  king  of  Israel,  came  up  to  Jerusalem,  to  fight 
against  it  :^  but  they  could  not  prevail  against  it.^ 

2.  And  they  told  the  house  of  David,'^  saying :  Syria  hath  rested 
upon^  Ephraim :  and  his  heart  was  moved,^  and  the  heart  of  his  peo- 
ple, as  the  trees  of  the  woods  are  moved  with  the  wind. 

3.  And  the  Lord  said  to  Isaiah :  Go  forth  to  meet  Achaz,  thou 
and  Jasub,  thy  son  that  is  left,^  to  the  conduit  of  the  upper  pool,^  in 
the  way  of  the  Fuller's  field. 

4.  And  thou  shalt  say  to  him :  See  thou  be  quiet  :^  fear  not,  and 


"  Al.  The  restoration  of  the  city  that  had  been  made  desolate,  seems  to  be  intimated  by  V.  Others 
understand  the  t<'xt  of  utter  desolation :  the  waste  shall  be  enlarged. 

*"  A  tenth  or  small  part  will  escape.  It  is  by  a  wonderful  disposition  of  Providence,  that  the  Israelites 
have  been  preserved,  notwithstanding  the  calamities  that  from  time  to  time  befell  them,  threatening  the 
extinction  of  their  race.  The  call  of  a  portion  of  them  to  the  Christian  faith,  was  also  in  fulfilment  of 
prophecy.  Rom.  9  :  27. 

"  The  city,  or  nation. 

'•  A  chosen  few  will  survive.  A  holy  seed  will  proceed  from  the  remains  of  the  race,  as  a  tree  from 
its  stem. 

>  4  Kings  16  :  6.    Probably  in  the  first  year  of  his  reign,  743  befbre  Christ. 
«  To  besiege  it. 

*  This  is  the  anticipated  statement  of  the  final  result.  They  appeared  likely  to  take  the  city.  During 
the  war,  100,000  men  of  Juda  fell  by  the  arms  of  the  Syrians,  and  200,000,  including  children  and  women, 
were  led  into  captivity  by  those  of  Samaria.  They  were  restored  to  their  country  by  the  persuasion  of 
the  prophet  Oded.  2  Par.  28  :  5,  15.    These  events  had  probably  taken  place  already. 

*  The  king  and  royal  family.  *  P.  "Is  confederate.*'    L.  "Encampeth." 
'  The  heart  of  the  king  Acbas. 

''  P.  "  Shear  jashub."  This  name  means :  *'  the  rest  will  return."  V.  D.  translates  the  former  term : 
"  that  is  left."  St.  Jerome  says,  that  "  he  was  a  type  of  the  people  of  Juda,  who  were  to  be  liberated 
from  the  power  of  the  two  kings." 

'  Achaz  viHlted  this  place,  probably  with  a  view  to  determine  how  the  water  could  be  secured  to  the 
citizens,  and  .withdrawn  fh>m  the  enemy. 

'  Tranquil,  without  anxiety. 


f 

ISAIAH    vfl.  133 

let  not  thj  heart  be  afraid  of  the  two  tails  of  these  firebrands,^^ 
smoking  with  the  wrath  of  the  fury  of  Rasin,  king  of  Syria,  and  of 
the  son  of  Romelia. 

5.  Because  Syria  hath  taken  counsel  against  thee,  unto  the  evil" 
of  Ephraim,  and  the  son  of  Romelia,  saying  : 

6.  Let  us  go  up  to  Juda,  and  rouse  it  up,  and  draw  it  away  to  us, 
and  make  the  son  of  TabeeF^  king  in  the  midst  thereof. 

7.  Thus  saith  the  Lord  God  :■  It  shall  not  succeed,^^  and  this  shall 
not  be. 

8.  But  the  head^'*  of  Syria  is  Damascus,  and  the  head  of  Damascus 
is  Rasin  :^^  and  within  threescore  and  five  years,^^  Ephraim  shall  cease 
to  be  a  people  : 

9.  And  the  head  of  Ephraim  is  Samaria,  and  the  head  of  Samaria 
the  son  of  Romelia.^'^     If  ye  will  not  believe,  ye  shall  not  continue. ^^ 

10.  And  the  Lord  spake  again  to  Achaz,  saying : 

11.  Ask  thee  a  sign^^  of  the  Lord  thy  God,  either  unto  the  depth 
of  hell,  or  unto  the  height  above. ^*^ 

12.  And  Achaz  said :  I  will  not  ask :  and  I  will  not  tempt^^  the 
Lord. 

13.  And  he  said :  Hear  ye  therefore,  0  house  of  David  :^  Is  it  a 
small  thing  for  you  to  weary  men,  that  ye  weary  my  God  also  ? 


'"  The  two  kings  are  compared  to  the  remnants  of  two  firebrands,  which,  when  cast  away,  smoke  for 
a  time,  but  are  soon  extinguished.  These  kings  are  to  be  defeated,  and  rendered  powerless,  though  they 
foam  with  rage. 

"  It  was  so  to  result.    R.  supports  V. 

^-  He  is  thought  to  have  been  a  Syrian,  but  a  worshipper  of  God,  as  the  termination  of  his  name  indi- 
cates. St.  Jerome  takes  it  to  mean  "  Good  God."  The  Syrians  designed  to  place  him  on  the  throne  of 
Juda,  but  as  a  tributary  and  dependent  prince. 

^^  L.  The  term  signifies  to  stand,  but  it  is  used  with  great  latitude. 

"  The  capital  city. 

"  The  king.  The  Syrians  were  thenceforward  to  confine  themselves  to  their  own  dominions,  being 
denied  the  hope  of  conquering  Juda. 

^^  It  is  difiicult  to  fix  this  period.  Many  think  that  it  is  to  be  counted  from  the  time  at  which  Isaiah 
spoke  until  the  arrival  of  the  Cutheans,  sent  by  i\ssarhadden,  in  the  reign  of  Blanasses.  4  Kings  17  :  24. 
St.  Jerome  says:  "Some  maintain  that  these  things  happened  in  the  twenty-fifth  year  of  Oziah,  who 
continued  to  reign  twenty-seven  years  afterwards:  for  his  reign  extended  to  fifty-two  years:  after  him 
Ilezekiah  reigned,  in  the  sixth  year  of  whose  reign  Samaria  was  taken:  and  so  sixty-five  years  are 
made  up." 

^■'  The  Israelites  contented  themselves  afterwards  with  their  own  territory,  from  which  they  were  soon 
led  away  captive. 

^*  St.  Jerome,  after  Symmachus,  explains  it:  "You  shall  not  continue  in  your  kingdom,  but  you  shall 
be  led  away  into  captivity,  suffering  punishment  like  those  whose  unbelief  you  imitate."  The  Assyrians, 
on  whose  help  Achaz  relied,  exacted  tributes  from  him,  and  brought  great  evils  on  him  and  his  kingdom. 
2  Par.  28  :  21,  23. 

"  A  token  of  His  protection. 

^  St.  Jerome  interprets  it  to  this  effect :  "  Wilt  thou  that  the  earth  open,  and  that  the  abyss  be  exposed, 
or  that  the  heavens  be  opened?" 

-^  Achaz  affected  to  consider  the  demand  of  a  sign  as  a  rash  act,  as  it  were  putting  the  Divine  favor  to 
the  test. 

^  St.  Jerome  remarks,  that  the  prophecy  is  directed  to  the  family  of  David,  that  is,  the  royal  tribe. 


184  THE    PRoJhECY    of    ISAIAH. 

14.  Therefore  the  Lord  Himself  will  give  you  a  sign.  Behold,  the 
virgin^  shall  conceive,  and  bear  a  son ;  and  His  name  shall  be  called 
Emmanuel.^ 

15.  He  shall  eat  butter  and  honej,^  that  he  may  know  to  refuse 
the  evil,  and  to  choose  the  good. 

16.  For  before  the  child  know  to  refuse  the  evil,  and  to  choose  the 
good,^  the  land  which  thou  abhorrest^  shall  be  forsaken  of  her  two 
kings. 

17.  The  Lord  will  bring  on  thee,  and  on  thy  people,  and  on  the 
house  of  thy  father,  days  that  have  not  come  since  the  time  of  the 
separation  of  Ephraim  from  Juda,  with^  the  king  of  the  Assyrians. 

18.  And  it  shall  come  to  pass  in  that  day,  that  the  Lord  shall  hiss^ 
for  the  fly,  that  is  in  the  uttermost  parts  of  the  rivers  of  Egypt,  and 
for  the  bee  that  is  in  the  land  of  Assyria. 

19.  And  they  shall  come,  and  shall  all  of  them  rest  in  the  torrents 
of  the  valleys,  and  in  the  clefts  of  the  rocks,  and  on  all  places  set 
with  shrubs,  and  in  all  hollow  places. 

20.  In  that  day  the  Lord  shall  shave  with  a  razor^  that  is  hired  by 
them  that  are  beyond  the  river,  by  the  king  of  the  Assyrians,  the 
head  and  the  hairs  of  the  feet,  and  the  whole  beard.^^ 

^  Matt.  1  :  23;  Luke  I  :  31.  noSi^Pl  This  term  is  used  (Gen.  24  :  43)  for  the  maid  whom  the  servant 
of  Abraham  expected  at  the  well,  that  she  might  become  the  wife  of  Isaac;  and  in  Exod.  2  :  8,  for  the 
sister  of  Moses,  who  went,  at  the  bidding  of  the  daughter  of  Pharao,  to  call  a  nurse.  It  is  derived,  by  St. 
Jerome,  from  D*?J^  which  means  hidden,  and  is  applicable  to  a  maiden  as  yet  retired  in  her  father's 
house,  and  unknown  to  man.  Ges.  and  others  insist  that  it  means  a  marriageable  girl,  which,  however, 
does  not  imply  that  she  is  not  a  virgin.  He  explains  it  of  the  wife  of  the  prophet,  but  she  being  already 
a  mother,  could  not  be  so  styled.  There  is  no  ground  for  supposing  that  he  spoke  of  another  wife,  whom 
ho  was  about  to  espouse.  If  the  natural  birlh  of  a  child  be  at  all  referred  to,  it  certainly  does  not 
correspond  to  the  sublime  terms  of  the  prophecy,  of  which  it  can  only  be  regarded  as  an  imperfect 
fulfilment,  foreshadowing  a  mysterious  event. 

"  This  signifies  Odd  with  ds.  St.  Jerome  says :  "  This  child  who  shall  be  born  of  a  virgin.  0  house  of 
David,  is  now  called  by  thee  Emmanuel,  that  is  Ood  with  os,  because  being  freed  from  two  hostile  things, 
thou  wilt  know  by  experience  that  God  is  present  with  thee." 

"'  This  is  thought  to  allude  to  the  state  of  the  country  in  consequence  of  the  war,  which  prevented  the 
cultivation  of  the  land.  Spontaneous  productions  of  the  earth,  together  with  those  derived  from  animals, 
were  to  be  the  general  means  of  subsistence,  whereof  the  child,  when  capable  of  taking  food,  would 
partake.    L.  "Cream."    Al.  "Curds." 

"  St.  Jerome  explains  this  of  the  Divine  Infant:  "Lest  you  should  imagine  that  He  was  born  in 
appearance  only,  Ho  will  use  the  nourishment  of  infancy,  eating  butter  and  milk.  Although  this  is 
remarked  in  order  to  prove  the  reality  of  his  human  body,  yet  being  wrapped  up  in  swaddling  clothes, 
and  eating  butter  and  honey,  Ho  will  judge  between  good  and  evil,  rejecting  evil  and  choosing  good  :  not 
that  He  actually  did  so,  by  rejecting  or  approving,  but  because  He  knew  how  to  reject,  or  to  approve, 
that  wo  may  know  from  this  fact,  that  the  infancy  of  His  human  body  did  not  detract  from  His  divine 
wisdom." 

^  The  land  of  Syria  and  Ephraim.  Achaz  is  said  to  abhor  those  lands,  because  he  disliked  the  rulers. 
Kasin  was  soon  after  slain  by  the  king  of  the  .\ssyrians,  who  took  Damascus.  4  Kings  16  :  9.  ^^amaria 
waa  also  taken.  lb.  17  :  6. 

*  By  means  of  the  Assyrian  king.  The  state  of  dependence  to  which  Achaz  was  reduced,  being  rendered 
tributary  to  him,  was  worse  than  the  calamities  of  war,  which  had  been  from  time  to  time  endured. 

"•  This  is  a  mode  of  expressing  the  invitation  «nd  command  of  God  to  the  Egyptians  and  Assyrians,  to 
execute  His  judgments.  Supra  b  :  26. 

*•  The  Assyrian  troops,  allured  by  the  hope  of  plunder,  are  compared  to  a  razor  hired  for  shaving. 

*'  This  humiliation  was  sometimes  inflicted  on  the  coniiuered. 


ISAIAH    VIII.  135 

21.  And  it  shall  come  to  pass  in  that  day,  that  a  man  shall  nourish 
a  young  cow,  and  two  sheep, 

22.  And  for  the  abundance  of  milk  he  shall  eat  butter  :  for  butter 
and  honey  shall  every  one  eat  that  shall  be  left  in  the  midst  of  the 
land.32 

23.  And  it  shall  come  to  pass  in  that  day,  that  every  place  where 
there  w^ere  a  thousand  vines,  at  a  thousand  pieces^  of  silver,  shall 
become  thorns  and  briers. 

24.  With  arrows  and  with  bows  they  shall  go  in  thither  :^^  for  briers 
and  thorns  shall  be  in  all  the  land. 

25.  And  as  for  all  the  hills  that  shall  be  raked  with  a  rake,  the 
fear  of  thorns  and  briers  shall  not  come  thither  :^  but  they  shall  be 
for  the  ox  to  feed  on,  and  the  lesser  cattle  to  tread  upon. 


CHAPTER    VIII. 

THE   XAME    OF   A   CHILD    THAT   IS   TO    BE   BORN :    MANY  EVILS    SHALL   COME   UPON    THE 

JEWS    FOR   THEIR    SINS. 

1.  And  the  Lord  said  to  me :  Take  thee  a  great  book,  and  write 
in  it  with  a  man's  pen.^  Take  away  the  spoils  with  speed;  quickly 
take  the  prey.^ 


^'^  The  scarcity  of  Ciittle  will  make  pastures  abundant.  St.  Jerome  writes:  "In  that  day,  that  is  at 
that  time,  when  all  the  wealth  of  Judea  shall  have  been  transferred  to  Chaldea,  there  will  be  such  deso- 
lation and  incredible  solitude,  that  the  inhabitants  will  no  longer  have  herds  of  cattle,  or  flocks  of  sheep, 
as  before ;  but  the  lonely  occupant,  here  and  there,  will  have  two  sheep  and  a  single  cow,  not  for  plough- 
ing, but  in  order  to  use  the  milk  and  fleece  for  foo J  and  clothing.  For  the  want  of  corn  and  of  all  things 
which  the  earth  produces  to  support  life,  they  shall  eat  milk  and  butter  and  wild  honey.  What  is 
said:  *for  the  abundance  of  milk  he  shall  eat  honey,'  means  that  the  land  not  being  generally  in  tillage, 
will  be  richer,  and  fitter  for  pasture." 

^'  Valued  at  a  shekel  each. 

^^  To  defend  themselves  from  wild  beasts,  as  well  as  to  procure  venison. 

^^  Ft.  Jerome  writes  :  "Such  will  be  the  terror,  the  swords  being  everywhere  unsheathed,  that  no  one 
will  dare  visit  his  land  without  bow  and  arrow ;  and  all  deserting  the  plains,  will  flee  to  the  mountains  ; 
and  there,  although  protected  by  the  situation,  they  will  scarcely  cultivate  the  rough  soil,  since  they 
will  not  have  oxen,  ploughs,  or  ploughshares.  If  here  and  there  a  tiller  of  the  land  be  found  amidst 
the  mountains,  they  may  derive  thence  a  wretched  support:  but  the  rest  of  the  lands  lie  open  as  pasture 
ground,  and  is  trodden  down  by  the  cattle,  wandering  without  any  herd."  11.  Ges.  understand  it  differ- 
ently :  "Thou  shalt  not  go  thither,  for  fear  of  thorns  and  briers."  Such  places  were  left  untilled  for  the 
want  of  the  necessary  implements:  they  served  only  as  pasture  for  the  cattle. 

^  This  was  ordered  with  a  view  to  verify  the  prophecy  by  an  authentic  record,  which  might  be  con- 
sulted after  its  fulfilment. 

-  It  is  a  proper  name,  the  meaning  of  which  is  given  by  V.:  Lemahfr  Shallal  Kash  Bats.  The  same 
idea  is  expressed  in  two  forms.  The  name  intimates  the  despoiling  of  Syria  and  Israel  by  the  king  of 
the  Assyrians,  which  took  place  in  little  more  than  two  years  from  this  time.  The  same  space  of  time 
was  already  expressed.  Supra  7:16.  St.  Jerome,  however,  applies  the  names  to  Christ,  who  despoiled 
the  enemy  of  mankind,  and  "ascending  on  high  led  captivity  captive,  giving  gifts  to  men." 


136  THE    PROPHECY    OF    ISAIAH. 

2.  And  I  took  to  me  faithful  witnesses,^  Uriah  the  priest,  and 
Zachariah  the  son  of  Barachiah. 

3.  And  I  went  to  the  prophetess ;''  and  she  conceived  and  bare  a 
son.  And  the  Lord  said  to  me  :  Call  his  name,  Hasten  to  take  away 
the  spoils :  Make  haste  to  take  away  the  prey.^ 

4.  For  before  the  child  know  to  call  his  father  and  his  mother,^  the 
strength''  of  Damascus,  and  the  spoils  of  Samaria  shall  be  taken  away 
before^  the  king  of  the  Assyrians. 

5.  And  the  Lord  spake  to  me  again,  saying : 

6.  Forasmuch  as  this  people^  hath  cast  away  the  waters  of  Siloe, 
that  go  with  silence,^^  and  hath  rather  taken  Rasin,  and  the  son  of 
Romelia  : 

7.  Therefore  behold,  the  Lord  will  bring  upon  them  the  waters  of 
the  river"  strong  and  many,  the  king  of  the  Assyrians,  and  all  his 
glory  :^^  and  he  shall  come  up  over  all  his  channels,  and  shall  over- 
flow all  his  banks, 

8.  And  shall  pass  through  Juda,  overflowing;  and  going  over, 
shall  reach  even  to  the  neck.^^  And  the  stretching  out  of  his  wings^^ 
shall  fill  the  breadth  of  thy  land,  0  Emmanuel. ^^ 

9.  Gather  yourselves  together,  0  ye  peoples,  and  be  overcome  :^^ 


*  Of  the  writing. 

*  She  is  thought  to  have  been  his  wife,  and  to  have  been  styled  prophetess,  with  reference  to  his  oflSce. 
St.  Jerome,  however,  observes,  that  "  some  interpret  the  prophetess  of  holy  Mary."  She  may  have  been 
present  to  his  contemplation  as  the  object  of  prophecy,  who  herself  prophesied. 

*  "  Isaiah  is  ordered  to  call  by  these  names  the  same  child,  who  before  was  styled  Emmanuel."  St. 
Jerome. 

8  II.  P.  "  My  father  and  my  mother."    A  MS.  of  K.  has  the  reading  of  V. 
'  P.  "  The  riches." 

*  By  his  command  and  in  his  presence.  Theglath-phalassar,  in  the  fourth  year  of  Achaz,  which  is 
called,  in  4  Kings  15  :  29,  30,  the  twentieth  year  of  Joathan,  overthrew  the  kingdom  of  Damaecus,  and 
led  away  into  captivity  great  numbers  of  the  subjects  of  Phacee,  King  of  Israel. 

'  St.  Jerome  understands  by  this  people  those  of  the  kingdom  of  Israel.  "The  meaning  is,  because 
the  people  of  the  ten  tribes  preferred  to  be  subject  to  Rasin  and  the  son  of  Romelia,  that  is,  to  the  kings 
of  Damascus  and  Samaria,  than  to  the  race  of  David,  which  reigns  by  My  decree,  I  will  make  them  serve, 
not  the  kings  of  their  own  choice,  but  the  Assyrian  king,  whose  power  in  the  occupation  of  the  land  of 
Samaria,  is  compared  to  the  overflowing  of  a  river."  R.,  atter  Lowth.  thinks  that  the  inhabitants  of 
Judea  are  included  in  the  threat,  which  opinion  is  strongly  supported  by  Oes. 

'     *^  This  stream,  which  flowed  gently  at  the  foot  of  mount  Sion,  is  taken  as  an  image  of  the'  royal  race 
of  David. 

"  The  Euphrates  was  called  by  excellence  '•  the  river."  Its  overflow  served  as  an  image  of  the  great 
power  of  the  king  of  the  Assyrians,  who.se  hostile  forci's  spread  devastation. 

"  His  company  of  warriors. 

"  The  nation  is  likened  to  a  man  Immm-sod  to  the  neck,  and  likely  to  bo  soon  burlcl  under  the  waters. 
lufra  30  :  28. 

'^  The  wings  of  his  army:  "  that  is,  with  his  captains  and  a  countless  multitude  of  men,  he  has  over- 
(spread,  but  not  got  possession  of  the  land  of  Emmanuel,  which  is  def»-ndi'd  by  God."  St.  Jerome. 

"  The  child  spoken  of  in  the  preceding  chapter,  v.  14.  The  land  of  Juda  was  Ills,  because  as  son  of 
David  He  reigns  forever  in  the  house  of  Jacob.  The  prophet,  whilst  describing  the  ravages  of  the 
Assyrians  in  Judea,  was  raised  to  the  contemplation  of  Emmanuel,  whom  he  apostrophizes,  reminding 
Him  that  the  land  which  is  overrun  by  a  fierce  soldiery  is  His  own.  This  interpretation  is  supported  by  R. 

"*  The  prophet  intimates  that  the  cutnbined  efforU)  of  the  enemj  will  result  in  defeat. 


ISAIAH    VIII.  .  187 

and  give  ear,  all  ye  lands  afar  off:  strengthen  yourselves,  and  be 
overcome  ;  gird  yourselves,  and  be  overcome. 

10.  Take  counsel  together,^''  and  it  shall  be  defeated :  speak  a 
word,  and  it  shall  not  be  done :  because  God  is  with  us  :^^ 

11.  For  thus  saith  the  Lord  to  me :  As  He  hath  taught  me,  with 
a  strong  arm,^^  that  I  should  not  walk  in  the  way  of  this  people, 
saying: 

12.  Say  ye  not :  A  conspiracy,^  for  all  that  this  people  speaketh, 
is  a  conspiracy,^^  neither  fear  ye  their  fear,  nor  be  afraid.^^ 

13.  Sanctify^  the  Lord  of  hosts  Himself :  and  let  Him  be  your 
fear,  and  let  Him  be  your  dread.^^ 

14.  And  He  shall  be  a  sanctuary^  for  you :  but  a  stone  of  stum- 
bling,^*' and  a  rock  to  fall  over^  for  the  two  houses  of  Israel,  a  snare 
and  a  ruin  for  the  inhabitants  of  Jerusalem. 

15.  And  very  many  of  them  shall  stumble  and  fall,  and  shall  be 
broken  in  pieces,  and  shall  be  snared,  and  taken. 

16.  Bind  up  the  testimony  :  seal  the  law  among  My  disciples. ^^ 

17.  And  I  will  wait  for  the  Lord,  who  hath  hid  His  face  from  the 
house  of  Jacob  :  and  I  will  look  for  Him. 

18.  Behold,  I  and  my^^  children,  Avhom  the  Lord  hath  given  me  for 
a  sign,^  and  for  a  wonder  in  Israel  from  the  Lord  of  hosts,^^  who 
dwelleth  in  mount  Sion. 

19.  And  when  they  shall  say  to  you :  Seek  of  necromancers,  and 
of  diviners,  who  mutter  in  their  enchantments  :  should  not  the  peo- 
ple seek  of  their  God,  for  the  living  of  the  dead  ?^^ 

"  Devise  some  project. 

"  He  challenges  them  to  devise  yjlans  and  make  efforts  for  the  destruction  of  the  people,  assuring  them 
that  they  cannot  succeed  whilst  P'mmanuel  protects  them. 

"  Strongly,  powerfully.    The  force  of  the  Divine  impulse  is  expressed  by  this  phrase.   See  Ezek.  3  :  14. 

^  St.  Jerome  writes:  "Fear  not  the  conspiracy  of  the  two  kings;  but  rather  consider  that  all  the 
people  utter  against  me  is  a  conspiracy."  The  union  of  the  kings  of  Syria  and  Israel  was  so  called  by 
the  men  of  Juda.  Achaz  also  may  have  regarded  as  treason  the  attempt  of  the  prophet  to  withdraw  him 
from  the  alliance  of  Assyria. 

-'  The  text  intimates  that  the  people  call  by  this  name  acts  that  are  not  such.  L.  "Call  ye  not  a  con- 
spiracy all  that  this  people  may  call  a  conspiracy." 

^  God  wishes  His  servants  not  to  fear  enemies,  but  to  hope  in  Him. 

^  Glorify  Him:  confide  in  ffim. 

^*  Tear  to  displease  Him.    Nothing  else  need  be  feared. 

2'  n.  p.  V.  Sanctificationem.    God  is  a  refuge  to  those  who  flee  to  Him  for  succor.  1  Cor.  1  :  24. 

^  Luke  2  :  34;  Kom.  9  :  33;  1  Pet.  2  :  8.  The  temporal  calamities  which  were  to  fall  on  the  two  king- 
doms, wore  typesof  greater  evils  that  should  attend  the  rejection  of  Emmanuel,  the  Lord  of  hosts  Himself. 

2^  L. 

2'  The  prophet  cannot  be  supposed  to  speak  of  his  own  disciples.  ^'^  H.  P.  "The," 

^  Although  this  may  be  understood  of  Isaiah  and  his  children,  it  suits  Emmanuel  in  a  higher  and 
stricter  sense.  Heb.  2  :  14.  "  The  Blessed  Apostle,  in  the  Epistle  to  the  Hebrews,  teaches  that  this  testi- 
mony should  be  understood  in  the  person  of  the  Lord  our  Savior."  St.  Jerome. 

"  The  repetition  of  the  noun  is  a  well-known  Hebraism. 

^  The  sentence  is  elliptical ;  the  meaning  is:  should  they  seek  of  the  dead'knowledge  for  the  living, 
and  not  rather  have  recourse  to  God? 


138  THE    PROPHECY    OF    ISAIAH. 

20.  To  the  law  rather,  and  to  the  testimony.  And  if  they  speak 
not  according  to  this  word,  they  shall  not  have  the  morning  light.^ 

21.  And  they  shall  pass  by  it  :^  they  shall  falP  and  be  hungry  : 
and  when  they  shall  be  hungry,^  they  will  be  angry,  and  curse  their 
king,  and  their  God,^^  and  look  upwards.^ 

22.  And  they  shall  look  to  the  earth;  and  behold  trouble  and 
darkness,  weakness  and  distress,  and  a  mist  following  them :  and 
they  cannot  fly  away  from  their  distress. 


CHAPTER   IX. 

WHAT  JOY  SHALL  COME  AFTER  AFFLICTIONS  BY  THE  BIRTH  AND   KINGDOM    OF    CHRIST  : 
WHICH  SHALL  FLOURISH  FOREVER.      JUDGMENTS  UPON  ISRAEL  FOR  THEIR  SINS. 

1.  ^At  the  first  time  the  land  of  Zabulon,  and  the  land  of  Nephthali 
was  lightly  touched  :^  and  at  the  last  the  way  of  the  sea^  beyond^  the 
Jordan  of  the  Galilee  of  the  Gentiles  was  heavily  loaded.^ 

2.  The  people  that  walked  in  darkness,  have  seen  a  great  light : 


»  This  version  is  supported  by  R.,  who  applauds  the  following  interpretation  of  St.  Jerome :  "  He 
therefore  teaches  his  disciples,  and  refers  to  the  law  and  the  testimony :  if  you  doubt  of  anything,  know 
that  it  is  written :  '  These  nations,  which  the  Lord  thy  God  shall  destroy  from  before  thee,  hearken  to  dreams 
and  soothsayers:  but  thou  art  otherwise  instructed  by  the  Lord  thy  God:'  'The  Lord  your  God  shall 
raise  up  for  you  a  prophet  from  among  your  brethren,  like  to  me :  Him  ye  shall  hear.'  Wherefore  if  you 
wish  to  resolve  your  doubts,  consult  rather  the  law  and  the  testimonies  of  the  Scriptures.  But  if  your 
assembly  will  not  seek  the  word  of  the  Lord,  it  shall  not  have  the  light  of  truth,  but  shall  be  in  the 
darkness  of  error." 

"  Those  who  consult  not  the  law,  but  follow  superstitious  guides,  shall  pass  through  the  land  in  quest 
of  relief. 

'*  The  Hebrew  term,  which  means  hardly  treated,  may  here  imply  suffering,  such  as  arises  from  falling 
against  a  stone. 

*  Distressed. 

'^  In  their  distress  and  sufferings,  they  blaspheme  God  their  king. 

"  With  remorse  and  despair. 

*  Matt.  4  :  16.  This  first  verse  is  united  with  the  preceding  chapter  in  MSS.  and  editions.  P.  begins  this 
chapter  a  little  above:  "  Nevertheless  the  dimness  sftall  not  be  such  as  was  in  her  vexation,  when  at  the 
first  He  lightly  afflicted  the  land  of  Zabulon,  and  the  land  of  Napthali." 

"  Tpn  1"  rendered,  "  He  made  vile,"  or  disgraced.  These  two  tribes,  which  occupied  the  north- 
east or  Palestine,  were  e.xpo8ed  to  the  incursions  of  enemies.  3  Kings  16  :  20.  They  had  also  incurred 
disgrace  by  neglecting  to  root  out  the  Canaanites.  Judges  1  :  30, 36. 

*  The  country  bordering  on  the  lake  of  Genesareth. 

*  Lower  Galilee  was  to  the  south  of  the  lake,  and  west  of  the  Jordan:  but  Upper  Galilee,  called  of  the 
Gentiles,  is  thought  by  Calmet,  and  others,  to  have  been  to  the  northeast  of  the  lake.  As  Upper  Galilee 
bordered  on  heathen  provinces,  several  heathens  settled  there,  whence  it  derived  its  name. 

*  P.  "He  afterwards  did  more  grieTously  afflict  her."  T^DH  Ges.  maintains  that  this  means 
"honored,"  and  is  contrasted  with  the  humiliation  of  former  times.  This  harmonizes  with  the  fulfilment 
of  the  prophecy  in  ChriBt  ^It  may  directly  refer  to  a  change  in  their  temporal  condition,  which  was  soon 
to  take  place. 


ISAIAH    IX.  189 

for  them  that  dwelt  in  the  region  of  the  shadow  of  death,  light  is 
risen. 

3.  Thou  hast  multiplied  the  nation,  and^  hast  not''  increased  the 
joy.^  They  rejoice  before  thee,  as  they  that  rejoice  in  the  harvest, 
as  conquerors  rejoice  after  taking  booty^  when  they  divide  the  spoils. 

4.  For  the  yoke  of  their  burden, ^^  and  the  rod  of  their  shoulder,^^ 
and  the  sceptre^^  of  their  oppressor  Thou  hast  overcome,^^  as  in  the 
day  of  Madian.^^ 

5.  For  all  take  spoils  violently,^^  with  tumult,  and  the  garment 
mingled  with  blood  shall  be  burnt,  and  be  fuel  for  the  fire. 

6.  For  a  child  is  born  for  us  ;^^  and  a  Son^^  is  given  to  us ;  and 
the  government  is  upon  His  shoulder  :^®  and  His  name  shall  be  called^® 
Wonderful,  Counsellor,^^  God  the  Mighty,^!  the  Father  of  the  world 
to  come,^  the  Prince  of  Peace. 

7.  His  empire  shall  be  spread  abroad,  and  there  shall  be  no  end  of 
peace. ^^  He  shall  sit^^  upon  the  throne  of  David,  and  on  his  king- 
dom ;  to  establish  it  and  strengthen  it  with  judgment  and  with  jus- 
tice, from  henceforth  and  for  ever :  the  zeal  of  the  Lord  of  hosts  will 
perform  this.^ 

^  The  conjunction  is  not  in  the  text. 

■"  Instead  of  the  negatiye  K  /  many  MSS.  have  17  which  yields  an  easier  meaning.  "  Thou  hast 
increased  joy  for  it." 

*  H.  "  As  the  joy."    Their  joy  is  compared  to  that  of  reapers  in  harvest. 

*  "  After  taking  booty."    This  is  not  in  the  text. 

^°  The  yoke  with  which  they  were  burdened, — the  heavy  tribute  to  which  they  had  been  subjected. 

^^  The  scourging  which  had  been  inflicted  on  their  backs.  This  seems  to  refer  to  a  worse  state  of  things 
than  their  dependence  on  Assyria. 

'2  I22\i/    It  here  means  rod,  or  scourge.  "  Broken  in  pieces. 

"  Judges  7  :  25.  God,  through  Gideon,  rescued  His  people  from  their  oppressors.  The  victory  obtained 
over  them,  is  called  by  their  name,  "  the  day  of  Madian." 

^'  The  meaning  given  by  Joseph  Kimchi,  is  adopted  by  Ges. :  "  Every  shoe  of  him  who  puts  on  his 
shoes  in  the  confusion  of  battle."  The  war-shoe  is  spoken  of  as  the  last  part  of  the  warrior's  armor.  It 
is  to  be  burnt  with  the  armor  itself,  the  blood-stained  coat,  when  war  is  no  longer  necessary,  peace 
being  secured  by  victory.  L.  "  All  the  weapons  of  the  fighter  in  the  battle's  tumult."  The  prophet 
contemplates  a  state  of  things  in  which  the  weapons  of  war  shall  be  no  longer  needed,  the  people  of  God 
being  free  and  secure. 

^'^  The  blessings  promised  are  all  traced  to  the  birth  of  the  child  so  distinctly  foretold.  This  prophecy 
was  understood  of  the  Messiah  by  the  ancient  Jews,  as  well  as  by  Chald.,  as  Ges.  acknowledges. 

"  It  is  another  expression  for  a  chijd.  The  birth  is  spoken  of  as  having  taken  place,  it  being  thus 
contemplated  by  the  prophet. 

*^  The  keys,  in  token  of  the  charge  of  the  palace,  were  accustomed  to  hang  from  the  shoulders.  The 
badge  on  his  shoulder  was  the  mark  of  His  power. 

"  This  is  a  Hebrew  mode  of  declaring  what  lie  shall  be. 

^  Adviser  and  guide  of  men. 

°'  "linj  IK   Infra  10  :  21 ;  also  with  the  definite  article.  Deut.  10  :  17  ;  also  Nehemiah  9  :  32. 

^  Tj,^  ''3X  P-  "The  everlasting  Father."  All  these  accumulated  epithets  mark  the  child  as  Em- 
manuel, God  with  us,  in  the  strictest  sense. 

-^  This  blessing  is  perpetual  in  the  kingdom  of  Christ,  inasmuch  as  there  is  a  consciousness  of  security, 
grounded  on  the  Divine  promises,  althougli  troubles  and  calamities  may  be  endured. 

^*  "  lie  shall  sit."    This  phrase  is  not  in  the  text. 

'^''  The  power  of  God  is  pledged  for  the  fulfilment  of  these  sublime  prophecies,  to  which  the  mind  of 
Isaiah  was  elevated,  on  occasion  of  the  special  announcement  which  was  the  direct  object  of  the  Divine 
commission.    He  now  returns  to  his  original  purpose. 


140  THE    PROPHECY    OF    ISAIAH. 

8.  The  Lord^  sent  a  word  against  Jacob  ;^  and  it  hath  lighted 
upon  Israel. 

9.  And  all  the  people  of  Ephraim  shall  know,  and  the  inhabitants 
of  Samaria,  that  say  in  the  pride  and  haughtiness  of  their  heart : 

10.  The  bricks  are  fallen  down :  but  we  will  build  with  square 
stones  :^  they  have  cut  down  the  sycamores,  but  we  will  replace  them 
with  cedars. 

11.  And  the  Lord  shall  set  up  the  enemies  of  Rasin  over  him,^ 
and  shall  bring  on  his^  enemies  in  a  crowd  : 

12.  The  Syrians^^  from  the  east,^  and  the  Philistines  from  the 
west  :^  and  they  shall  devour  Israel  with  open  mouth.  For  all  this 
His  indignation  is  not  turned  away ;  but  His  hand  is  stretched  out 
still.^ 

13.  And  the  people  are  not  returned  to  Him  who  hath  struck 
them,  and  have  not  sought  after  the  Lord  of  hosts. 

14.  And  the  Lord  shall  destroy  .out  of  Israel  the  head  and  the 
tail,  him  that  bendeth  down,  and  him  that  holdeth  back,^  in  one  day, 

15.  The  aged  and  honorable,  he  is  the  head :  and  the  prophet  that 
teacheth  lies,  he  is  the  tail.^ 

16.  And  they  that  call  this  people  happy,^^  cause  them  to  err :  and 
they  that  are  called  happy ,^  are  thrown  down  headlong. 

17.  Therefore  the  Lord  will  have  no  joy  in  their  young  men : 
neither  will  he  have  mercy  on  their  fatherless  and  widows :  for  every 
one  is  a  hypocrite  and  wicked,  and  every  mouth  speaketh  folly.  For 
all  this  His  indignation  is  not  turned  away  ;  but  His  hand  is  stretched 
out  still. 

18.  For  wickedness  is  kindled  as  a  fire,  it  shall  devour  the  brier 
and  the  thorn ;  and  shall  kindle  in  the  thicket  of  the  forest :  and  it 
shall  be  wrapped  up  in  smoke  ascending  on  high. 

"  Instead  of  "•JHX  Beveral  MSS.  have  mH'  "'  ^^ 

^  Bricks  made  of  clay,  dried  in  the  sun,  were  not  so  durable  as  the  square  stones  cut  out  of  the  quarry. 
The  people  of  Israel  made  light  of  the  burning  of  their  cities,  intending  to  build  stronger  ones  in  their 
place. 

'*  Cause  them  to  overpower  him.  "^  The  enemies  of  Ephraim. 

*'  People  belonging  to  the  kingdom  of  Assyria  wore  known  by  this  name,  which  more  strictly  desig* 
nated  the  subjects  of  the  king  of  Damascus. 

"  l».  "Before."  «  P.  "Behind." 

**  After  the  first  seTere  Tisitation  of  Divine  Justice,  other  calamities  await  the  IsrHeliteR.  This  is 
repeated  at  the  close  of  several  predictions.  Jr\fra  17  :  21 ;  10  :  4. 

"  II.  I».  "  Branch  and  rush."  These  are  used  as  images  of  the  great  and  the  lowly.  It  is  not  easy  to 
determine  the  force  of  the  terms  employi-d  by  V. 

"  Koppe,  QvB^  and  others,  insist  that  this  is  but  a  gloss.    It  is,  however,  in  all  MSS.  and  versions. 

•'  P.  "/'or  the  leaders  of  this  people  cause  them  to  err."  Supra  3  :  12. 

*■  P.  <'  Ihey  that  are  led  of  them."  The  prophet  describes  the  general  oorraption  of  the  rulers  and  the 
people. 


ISAIAH    X.  141 

19.  Bj  the  wrath  of  the  Lord  of  hosts  the  land  is  troubled,  and  the 
people  will  be  as  fuel  for  the  fire :  no  man  will  spare  his  brother .^^ 

20.  And  he  will  turn  to  the  right  hand,  and  shall  be  hungry:^ 
and  will  eat  on  the  left  hand,  and  shall  not  be  filled :  every  one  shall 
eat  the  flesh  of  his  own  arm :  Manasses  Ephraim,^^  and  Ephraim  Ma- 
nasses,  they  together  will  be  against  Juda.^ 

21.  After  all  these  things  his  indignation  is  not  turned  away,  but 
His  hand  is  stretched  out  still. 


CHAPTER   X. 

WOE  TO  THE  MAKERS  OF  WICKED  LAWS.  THE  ASSYRIANS  SHALL  BE  A  ROD  FOR 
PUNISHING  ISRAEL  :  BUT  FOR  THEIR  PRIDE  THEY  SHALL  BE  DESTROYED  :  AND  A 
REMNANT    OF    ISRAEL    SAVED. 

1.  Woe  to  them  that  make  wicked  laws  ;^  and  when  they  write,^ 
write  injustice  : 

2.  To  oppress  the  poor  in  judgment,^  and  do  violence  to  the  cause^ 
of  the  humble  of  My  people :  that  widows  may  be  their  prey,  and 
that  they  may  rob  the  fatherless. 

3.  What  will  ye  do  in  the  day  of  visitation,^  and  of  the  calamity 
which  Cometh  from  afar  ?  to  whom  will  ye  flee  for  help  ?  and  where 
will  ye  leave  your  glory  ?^ 

4.  That^  ye  be  not  bowed  down  under  the  bond,^  and  fall  with  the 
slain  ?  In  all  these  things  His  anger  is  not  turned  away,  but  His 
hand  is  stretched  out  still. 


''  The  rage  of  civil  war  is  predicted. 

*"  Bloodthirsty.  Trie  slaying  of  one's  fellow-citizens  is  figuratively  styled  the  eating  of  their  flesh :  it 
is  even  as  if  one  were  to  eat  his  own  flesh. 

*^  These  tribes,  being  descendants  of  Joseph,  who  should  be  most  united,  are  mentioned  as  mutually 
hostile,  and  eager  to  shed  each  other's  blood,  to  give  us  an  idea  of  the  general  state  of  things. 

*^  Both  united  against  Juda,  to  inflict  on  her  the  calamities  of  war. 

'  Decrees :  Unjust  judges  are  aimed  at.  The  prophet  inveighs  against  their  vices,  and  announces  their 
punishment.  There  were  no  lawgivers  among  the  Jews,  since  they  acknowledged  the  Mosaic  code  as 
their  only  rule. 

^  Authoritative  writing  is  meant,  such  as  decrees  and  orders. 

*  H.  P.  "  To  turn  aside  the  needy  from  judgment." 

*  L.  "  To  rob  the  just  due  of  the  poor  of  My  people." 

*  Day  of  vengeance.  1  Pet.  2  :  12.  «  Wealth. 
^  P.  "  Without  me."    ^H  73-    This  is  rather  a  conjunction,  with  "»  added. 

*  Amidst  bondmen.  Their  lot,  in  the  day  of  the  Divine  visitation,  was  to  be  amidst  the  captives,  or  to 
be  slain. 


142  THE    PROPHECY    OF    ISAIAH. 

5.  Woe  to  the  Assyrian,  he  is  the  rod  and  the  staff  of  My  anger,^ 
and  My  indignation  is  in  their^^  hands. 

6.  I  will  send  him  to  a  deceitful  nation,"  and  I  will  give  him  a 
charge  against  the  people  of  My  wrath,  to  take  away  the  spoils,  and 
to  lay  hold  on  the  prey,  and  to  tread  them  down  like  the  mire  of  the 
streets. 

7.  But  he  will  not  take  it  so,  and  his  heart  will  not  think  so  :^^  but 
his  heart  will  be  set  to  destroy,  and  to  cut  off  nations  not  a  few. 

8.  For  he  saith  : 

9.  Are  not  my  princes  as  so  many  kings  ?  is  not  Calano^^  as  Char- 
camis  :^^  and  Emath^^  as  Arphad  ?^^  is  not  Samaria  as  Damascus  ? 

10.  As  my  hand  hath  found  the  kingdoms  of  the  idol,^^  so  also  their 
idols^^  beyond^^  Jerusalem,  and  Samaria. 

11.  Shall  I  not,  as  I  have  done  to  Samaria  and  her  idols,  so  do  to 
Jerusalem  and  her  idols  ? 

12.  And  it  shall  come  to  pass,  that  when  the  Lord  shall  have  per- 
formed all  His  works  on  mount  Sion,  and  in  Jerusalem,  I  will  punish 
the  device^  of  the  proud  heart^^  of  the  king  of  Assyria,  and  the 
glory  of  the  haughtiness  of  his  eyes. 

13.  For  he  hath  said :  By  the  strength  of  my  own  hand  I  have 
done  it,  and  by  my  own  wisdom^  I  have  understood :  and  I  have 
removed  the  bounds  of  the  people,^  and  have  taken  the  spoils^^  of  their 
princes,  and  as  a  mighty  man  have  pulled  down  them  that  sat  on 
high. 

14.  And  my  hand  hath  found  the  strength  of  the  peoples  as  a  nest  :^ 
and  as  eggs  are  gathered,  that  are  left,  so  have  I  gathered  all  the 


•  God  used  him  to  punish  and  scourge  others. 

">  The  Assyrians.  The  king  is  first  spoken  of.  St.  Jerome  takes  it  to  be  a  special  menace  against  Sen- 
nacherib. 

'^  The  people  of  Samaria. 

"  The  Assyrian  king  did  not  regard  himself  as  the  Divine  instrument  and  agent,  but  acted  from  the 
impulse  of  his  ambition,  and  confidence  in  his  power. 

"  A  city,  near  Babylon,  east  of  the  river  Tigris,  afterwards  styled  Ctesiphon.  It  was  the  capital  of  the 
Parthlans.    See  Pliny,  1.  vi,  c.  26. 

'*  A  city  of  Syria,  on  the  bank  of  the  Euphrates.  "  Afterwards  Epiphania. 

"  Another  city  of  Syria,  of  which  no  trace  remains. 

"  The  Tarlous  idolatrous  cities  before  enumerated  are  meant :  each  had  a  special  idol. 

"  Although  idolatry  was  strictly  forbidden  by  the  Mosaic  law,  the  Assyrian  king  may  have  regarded 
the  Israelites  aa  worshipping  idols,  like  the  other  nations.  Instances  of  prevarication  were  found  even 
in  Jewish  princes.  The  Samaritans  also  had  the  images  of  calves,  to  which  they  gave  superstitious  wor- 
ship. 

'"  Excelling  the  idols  of  Jerusalem  and  Samaria.  **  Lit.  "The  fruit." 

!>■  Ilia  pride  and  ostentation.  4  Kings  19  :  35;  li\fra  37  :  36. 

^'  H.  P.  "  For  I  am  prudent." 

"  Taken  possession  of  their  lands,  removed  at  will  the  marks  of  their  ownership. 

"  II.  means  treasures.    In  the  masculine  gender  it  is  taken  for  rams,  and  figuratively  for  princes. 

**  The  Assyrian  princes  took  cities  and  nations,  as  boys  take  a  bird's  nest. 


ISAIAH    X.  143 

earth  :  and  there  was  none  that  moved  the  wing,  or  opened  the  mouth, 
or  chirped. 

15.  Shall  the  axe  boast  itself  against  him  that  cutteth  with  it  ?  or 
shall  the  saw  exalt  itself  against  him  by  whom  it  is  drawn  ?^*^  as  if  a 
rod  should  lift  itself  up  against  him  that  lifteth  it  up,  and  a  staff  exalt 
itself,  which  is  but  wood.^^ 

16.  Therefore  the  sovereign  Lord  the  Lord  of  hosts  will  send  lean- 
ness among  His  fat  ones  :^  and  under  His  glory  shall  be  kindled  a 
burning  as  it  were  the  burning  of  a  fire.^ 

17.  And  the  light  of  Israel  shall  be  as  a  fire,  and  the  Holy  One 
thereof  as  a  flame  :  and  his  thorns  and  his  briers^  shall  be  set  on  fire, 
and  shall  be  devoured  in  one  day. 

18.  And  the  glory  of  his  forest,  and  of  his  beautiful  hill  shall  be 
consumed^^  from  the  soul  even  to  the  flesh,  and  he  shall  run  away 
through  fear.^^ 

19.  And  they  that  remain  of  the  trees  of  his  forest  shall  be  few  in 
number,  and  a  child  may  write  them  down.^ 

20.  And  it  shall  come  to  pass  on  that  day,  that  the  remnant  of 
Israel,  and  they  that  shall  escape  of  the  house  of  Jacob,  shall  lean  no 
more  upon  him  that  striketh  them  :^^  but  they  shall  lean  upon  the 
Lord  the  Holy  One  of  Israel,  in  truth. 

21.  The  remnant  shall  turn,^  the  remnant  of  Jacob,  to  the  mighty 
God. 

22.  For  if  thy  people,  0  Israel,  shall  be  as  the  sand  of  the  sea,  a 
remnant  of  them  shall  be  converted,  the  destruction  determined  on 
shall  overflow  with  justice.^ 


""■  These  images  are  applied  to  the  king  of  Assyria,  who  was  as  an  axe,  or  saw,  in  the  hands  of  God. 

-"  P.  "As  if  it  were  no  wood."  ^'  The  Assyrian  nobles. 

2'  The  nobles  and  their  wealth. 

^  The  enemies  of  Israel,  the  impious,  are  called  his  thorns  and  briers. 

"'■  Two  images  are  employed  to  mark  the  overthrow  of  the  Assyrians.  They  are  likened  to  a  beautiful 
forest  on  a  hill,  consumed  by  fire,  and  to  a  sickly  man,  pining  away.  St.  Jerome  says:  "As  the  grove 
and  Carmel,  which  is  a  mountain  in  Galilee,  crowned  with  trees,  are  quickly  consumed,  when  fire  is 
applied  to  them,  so  all  the  glory  of  the  Assyrian  fades  away  from  the  soul  to  the  flesh." 

^^  P.  "And  they  shall  be  as  when  a  standard-bearer  fainteth."  The  Hebrew  words  are  understood  by 
Ges.  after  11.:  "And  it  shall  be  as  when  a  sick  man  pineth  away."  L.  "He  shall  be  as  (a  tree)  eaten  to 
powder  by  the  worms." 

^  A  child  will  be  capable  of  writing  them  down.  ^'  The  Assyrian  king. 

2'  Jnfra  11  :  11.  Their  recourse  to  God,  in  temporal  distress  and  danger,  was  typical  of  the  conversion 
of  a  portion  of  the  Israelites  to  Christ.  Horn.  9  :  27.  fcit.  Jerome,  quoting  this  passage  of  St.  Paul,  ob- 
serves: "Where  so  great  an  authority  is  at  hand,  let  every  other  interpretation  be  abandoned.  In  fact, 
if  we  read  Joscphus,  and  learn  thence  the  multitude  that  was  in  Judea  at  the  time  of  our  Lord's  death, 
we  shall  perceive  that  but  few  of  the  Jews  were  saved  in  the  persons  of  the  Apostles  and  xVpostolic  men." 

^  The  chastisement  inflicted  shall  bring  in  justice,  like  an  overwhelming  flood.  Experience  of  calami- 
ties prompted  their  return  to  God.  *'  Abbreviata"  in  V.  corresponds  to  11.  determining  and  decreeing. 
The  destruction  shortened  may  be  understood  of  the  reduction  of  its  victims  to  a  small  number. 


144 


THE    PROPHECY    OF    ISAIAH. 


23.  For  the  Lord  God  of  hosts  will  make  destruction  and  execution 
in  the  midst  of  all  the  land. 

24.  Therefore,  thus  saith  the  Lord  the  God  of  hosts  :  0  My  peo- 
ple that  dwelleth  in  Sion,  be  not  afraid  of  the  Assyrian :  he  will 
strike  thee  with  his  rod,  and  he  will  lift  up  his  staif  over  thee  in  the 
way  of  Egypt. 

25.  For  yet  a  little  and  a  very  little  while,  and  My  indignation 
shall  cease,  and  My  wrath  shall  be  upon  their  wickedness. 

26.  And  the  Lord  of  hosts^  will  raise  up  a  scourge  against  him, 
according  to  the  slaughter  of  Madian,^  in  the  rock  of  Oreb,  and  His 
rod  over  the  sea,^  and  He  shall  lift  it  up  in  the  way  of  Egypt. ^"^ 

27.  And  it  shall  come  to  pass  on  that  day,  that  his  burden  shall  be 
taken  away  from  off  thy  shoulder,  and  his  yoke  from  off  thy  neck, 
and  the  yoke  shall  putrefy  because  of  the  oil.'*^ 

28.  He  shall  come  into  Aiath,^^  he  shall  pass  into  Magron :  at 
Machmas  he  shall  lay  up  his  baggage.^ 

29.  They  pass  in  haste,'**  Gaba  is  our  lodging  :^  Rama^  was  asto- 
nished, Gabaath*^  of  Saul  fled  away.**^ 

30.  Lift  up  thy  voice,  0  daughter  of  Gallim,'^^  listen,^  0  Laisa, 
poor  Anathoth.*^ 

31.  Medemena  is  removed :  ye  inhabitants  ^of  Gabim,  take  cou- 
rage.*^ 

32.  It  is  yet  day  enough  to  remain  in  Nobe  :^^  he  will  shake  his 


»^  Jnfra  37  :  36. 

^  Judges  7  :  25.  The  punishment  of  the  Assyrian  king  should  resemble  that  of  Oreb,  the  Madianite 
prince,  slain  at  the  rock,  which  thenceforward  bore  his  name. 

**  By  the  agency  of  Moses. 

*•  The  entire  destruction  of  the  Assyrians  was  to  resemble  that  of  the  Egyptians,  although  dififerent  in 
the  mode  of  its  accomplishment. 

*'  L.  "The  yoke  shall  be  broken,  because  of  the  fatness."  The  people  is  compared  to  a  fat  ox,  from 
whose  shoulders  the  yoke  is  taken,  on  account  of  its  neck  being  fat.  P.  resembles  V. :  "  The  yoke  shall 
be  destroyed,  because  of  the  anointing."    It  is  explained  of  anointing  the  yoke,  so  as  to  ease  and  loose  it. 

^  The  advance  of  the  Assyrian  king  against  Jerusalem  is  described.  The  town  Aiath,  or  Ai,  was  about 
twenty  miles  from  that  city. 

^  To  prepare  for  the  attack.  "  So  confident  will  he  be  of  taking  the  city,  that  he  will  leave  his  baggage 
at  Machmas.  intending  to  return  speedily  after  taking  the  citj;  and,  having  left  it  there,  ho  will  march 
forward  without  delay."  St.  Jerome. 

**  P.  "  They  have  gone  over  the  passage."    It  may  be  understood  of  a  mountain  pass,  or  of  a  ford. 

«  P.  "They  have  taken  up  their  lodging  at  Qeba."  St.  Jerome  took  }y)  for  a  pronoun  :  it  is  now  be- 
lieved to  be  a  verb,  in  the  third  person  plural,  from  "ly}. 

^  Six  miles  from  Jerusalem.  ^  The  birthplace  of  Saul.  1  Kings  11 :  4. 

^  The  inhabitants  fled  on  the  approach  of  the  hostile  army. 

^  A  town  of  this  name  in  the  tribe  of  Juda  is  apostrophised.  *"  L. 

"  P.  "Cause  it  to  be  heard  unto  Laish,  0  poor  Anathoth."  This  town,  in  the  neighborhood  of  Jerusa- 
lem, is  called  on  to  cause  her  wail  to  be  heard  afar  off.    Laisa  is  mentioned,  1  Mace.  9  :  0. 

•"  P.  ••Gather  tlicmsclvos  to  flee."  K.  rtyects  this  translation,  but  renders  the  verb  simply:  ••Flee." 
St.  Jerome  gave  it  a  meaning  which  it  generally  bears,  although  in  Jer.  4  :  6,  it  means  to  flee. 

*"  This  city  of  the  priests  was  close  to  Jerusalem.  The  prophet  described  the  Assyrian  as  shaking  his 
hand  towards  the  holy  city  with  contempt. 


ISAIAH    XI.  145 

liand^^  against  the  mountain  of  the  daughter  of  Sion,  the  hill  of  Jeru- 
salem. 

33.  Behold  the  sovereign  Lord  of  hosts  will  break  the  earthen  ves- 
seP^  with  terror,  and  the  tall  of  stature^  shall  be  cut  down,  and  the 
lofty  shall  be  humbled. 

34.  And  the  thickets  of  the  forest  shall  be  cut  down  with  iron,  and 
Libanus  with  its  high  on es^^  shall  fall. 


CHAPTER   XL 

OF   THE    SPIRITUAL   KINGDOM    OF   CHRIST,   TO   WHICH   ALL   NATIONS   SHALL   REPAIR. 

1.  And  there  shall  come  forth  a  rod  out  of  the  stem  of  Jesse,^  and  a 
flower  shall  rise  out  of  his  root. 

2.  And  the  Spirit  of  the  Lord  shall  rest  upon  Him :  the  spirit  of 
wisdom,  and  of  understanding,  the  spirit  of  counsel,  and  of  fortitude, 
the  spirit  of  knowledge,  and  of  godliness.^ 

3.  And  He  shall  be  filled  with  the  spirit^  of  the  fear  of  the  Lord.^ 
He  will  not  judge  according  to  the  sight  of  the  eyes,  nor  reprove* 
according  to  the  hearing  of  the  ears. 

4.  But  He  will  judge  the  poor  with  justice,  and  reprove  with  equity 
for  the  meek  of  the  earth  :^  and  He  will  strike  the  earth  with  the  rod 
of  His  mouth,^  and  with  the  breath  of  His  lips  He  •  will  slay  the 
wicked. 


^  St.  Jerome  considers  him  as  "  either  despising  the  city,  or  insulting  it  with  threats,  and  feeling 
astonished  that,  whilst  all  the  East  yielded  to  his  authority,  so  small  a  city  should  dare  resist  his  power." 

"  P.  "  Lop  the  bough."  The  reading  followed  by  St.  Jerome  is  still  found  in  62  MSS.  K.  22.  R.  Aquila 
agrees  with  him  in  the  interpretation;  but  the  other  reading  suits  the  context  better.  St.  Jerome  takes 
the  brolcen  flagon  to  be  a  type  of  the  passion  of  Christ. 

"^  The  high  trees,  emblems  of  the  proud  Assyrians. 

"  II.  P.  "  By  a  mighty  one."  The  Messiah  is  meant.  He  triumphs  over  the  infernal  legions,  of  whom 
the  Assyrians,  signified  by  the  trees  of  Libanus,  were  types.  • 

^  Acts  13  :  22.  The  Jews,  as  St.  Jerome  remarlis,  explain  this  passage  of  the  Messiah  Himself:  "  But 
let  us,"  he  says,  "  understand  by  the  stem  from  the  root  of  Jesse  the  holy  Virgin  Mary.  .  .  .  The  Lord  our 
Savior  is  the  flower." 

^  No  corresponding  term  is  in  the  text.  It  appears  to  be  an  exposition  of  the  meaning  of  "the  fear 
of  the  Lord,"  mentioned  afterwards. 

^  H.  means  literally  to  smell:  it  is  here  understood  of  delighting  in  the  fear  of  God.  L.  "He  shall  be 
animated  by."    P.  "  Shall  make  him  of  quick  understanding." 

*  Filial  fear,  springing  from  love.    He  was  replenished  with  heavenly  gifts  and  prerogatives. 

*  This  here  bears  a  judicial  meaning.  Christ  spoke  with  authority,  condemning  vice.  In  the  last 
judgment  He  will  condemn  the  wicked  to  everlasting  fire. 

^  Chastising  by  His  sentence  their  oppressors. 

■"  2  Thes.  2  :  8.  The  terms  express  the  act  of  a  judge  who  condemns  culprits.  His  sentence  serves  as 
a  rod  to  scourge  the  wicked,  and  as  an  axe  inflicting  death.  Christ  our  Lord  exercises  power  in  a  different 
way. 

10 


146  THE    PROPHECY    OF    ISAIAlf. 

5.  And  justice  shall  be  the  girdle  of  His  loins  :  and  faithfulness^ 
the  girdle  of  his  reins. 

6.  The  wolf ^  shall  dwell  with  the  lamb  :^^  and  the  leopard  shall  lie 
down  with  the  kid :  the  calf  and  the  lion,  and  the  sheep^^  shall  abide 
together,  and  a  little  child  shall  lead  them. 

7.  The  calf,  and  the  bear  shall  feed :  their  young  ones  shall  rest 
together :  and  the  lion  shall  eat  straw  like  the  ox. 

8.  And  the  sucking  child  shall  play  on  the  hole  of  the  asp :  and 
the  weaned  child  shall  thrust  his  hand  into  the  den  of  the  basilisk. 

9.  They  shall  not  do  hurt,  nor  shall  they  kill  in  all  My  holy  moun- 
tain, for  the  earth  is  filled  with  the  knowledge  of  the  Lord,  as  the 
waters  covering  the  sea. 

10.  In  that  day  the  root  of  Jesse,  who  standeth  for  an  ensign  of 
the  peoples,^^  Him  the  Gentiles  shall  beseech,^^  and  His  sepulchre^^ 
shall  be  glorious. 

11.  And  it  shall  come  to  pass  on  that  day,  that  the  Lord  will  set 
His  hand  the  second  time^^  to  possess  the  remnant  of  His  people, 
which  shall  be  left  from  the  Assyrians,  and  from  Egypt,  and  from 
Phetros,^^  and  from  Ethiopia,  and  from  Elam,  and  from  Sennaar,  and 
from  Emath,  and  from  the  islands  of  the  sea.^^ 

12.  And  He  will  set  up  a  standard  for  the  nations,^®  and  He  will 
assemble  the  fugitives  of  Israel,  and  gather  together  the  dispersed  of 
Juda  from  the  four  quarters  of  the  earth. 

13.  And  the  envy  of  Ephraim  shall  be  taken  away,  and  the  ene- 
mies of  Juda^^  shall  perish  :  Ephraim  shall  not  envy  Juda,  and  Juda 
shall  not  fight  against  Ephraim. 

•  p.  njIDXn  Truth,  sincerity.    V.  "Fides."  »  H.  P.  "Also." 

"  In/ra  65  :  25.  The  security  to  be  enjoyed  under  the  Messiah,  is  represented  under  a  variety  of 
images.  The  conversion  of  infidels  and  sinners  of  every  class,  and  their  subsequent  harmony  in  faith 
and  practice,  are  strikingly  deacribfed.  Unhappily  all  do  not  imbibe  the  Christian  spirit,  or  remain  faithful 
to  grace,  so  that  this  beautiful  imagery  is  in  sad  contrast  with  the  conduct  of  Christians.  St.  Jerome 
reject*  the  literal  interpretation  of  these  texts  as  .Jvidaical,  and  insists  on  their  spiritual  meaning:  "  We 
see  it  daily  in  the  church :  the  rich  and  the  poor,  the  powerful  and  the  lowly,  kings  and  princes,  alike 
dwell  together,  and  are  governed  in  the  church  by  small  children,  by  which  we  understand  the  Apostles 
and  Apostolic  men,  un.skillcd  in  speech,  but  not  in  knowledge." 

'«  H.  P.  "Thefatling." 
.  '-  The  sou  of  David  shall  be  as  a  standard  around  which  the  people  shall  rally. 

"  Seek. 

^*  L.  '\IIis  resting-place."  St.  Jerome  remarks  that  all  interpreters  understand  the  Hebrew  term  of 
rest.    He  says,  that  it  means  that  the  repose  of  Christ  in  death  is  full  of  honor. 

'*  The  former  time  was  wht-n  He  delivered  them  firom  Egyptian  bondage. 

'^  Thebais,  or  Upper  Egypt  was  so  called.    It  means  the  south. 

'''  Many  places  are  here  specified,  in  which  the  Jews  are  not  known  to  have  been  in  bondage.  Some  of 
them  may  have  been  sold  as  slaves  into  didi'rent  countries;  but  the  general  conversion  of  their  nation 
scattered  over  the  earth,  and  of  nil  nations,  may  be  understood.  See  v.  12. 

"  Supra  v.  10.  He  shall  invite  them  to  rally  round  Him,  ss  generals  were  wont  to  do,  by  planting  a 
standard  on  an  eminence. 

'^  ischultens  understands  those  of  Juda  who  were  hostile  to  the  Ephraimites,  which  interpretaUon 


ISAIAH    XII.  147 

14.  But  they  shall  fly  upon  the  shoulders  of  the  Philistines^*^  by  the 
sea,-^  together  shall  they  spoil  the  children  of  the  east :  Edom,  and 
Moab  shall  be  under  the  rule  of  their  hand,  and  the  children  of  Am- 
nion shall  be  obedient. 

15.  And  the  Lord  will  lay  waste  the  tongue  of  the  sea^^  of  Egypt, 
and  lift  up  His  hand  over  the  river^  in  the  strength  of  His  spirit  •}* 
and  He  will  strike  it  in  the  seven  streams,^  so  that  men  may  pass 
through  it  in  their  shoes. 

16.  And  there  shall  be  a  highway  for  the  remnant  of  My  people,^^ 
which  shall  be  left  from  the  Assyrians  :  as  there  was  for  Israel  in  the 
day  that  he  came  up  out  of  the  land  of  Egypt. 


CHAPTER   XII. 

A    CANTICLE    OF    THANKSGIVING    FOR   THE    BENEFITS    OF    CHRIST. 

1.  And  thou  shalt  say  in  that  day  :  I  will  give  thanks  to  Thee,  0 
Lord,  for^  Thou  wast  angry  with  me :  Thy  wrath  is  turned  away,  and 
Thou  hast  comforted  me. 

2.  Behold,  God  is  my  Savior,^  I  will  deal  confidently,  and  will  not 
fear  ;  because  the  Lord  is  my  strength,  and  my  praise,  and  He  is 
become  my  salvation.^ 

3.  Ye*  shall  draw  waters  with  joy  out  of  the  fountains  of  salvation.^ 

sustains  the  parallel.  The  union  of  various  nations  and  classes  of  men  in  the  Christian  church  is  the 
fulfilment  of  these  predictions. 

^^  As  birds  of  prey,  they  will  attack  them  suddenly,  lighting  on  them  from  behind. 

-^  This  may  be  translated,  towards  the  sea,  westward.  ^  The  bay. 

^  R.  understands  by  this  the  Arabic  gulf.    Ges.  takes  it  for  the  Euphrates. 

^*  As  with  a  strong  wind. 

-^  He  shall  dry  it  up,  by  opening  many  channels  through  which  its  waters  may  flow  off.  It  is  a  figura- 
tive expression,  signifying  that  the  people  shall  be  led  forth  from  captivity. 

^  The  remaining  captives  of  those  whom  the  Assyrians  had  led  away.  St.  Jerome  refers  the  whole  to 
the  conversion  of  the  Gentiles,  or  the  temporal  events  connected  with  it :  "  He  will  raise  His  hand  over 
the  rivers  of  Egypt  in  the  strength  of  Ilis  spirit,  or  with  a  most  vehement  wind,  by  which  we  understand 
the  power  of  the  Romans.  For  in  the  reign  of  Caesar  Augustus,  when  the  flower  rose  from  the  root  of 
Jesse,  and  the  first  enrolment  was  made  in  the  Roman  empire,  the  kingdom  of  the  Egyptians,  which 
before  had  been  very  powerful,  and  which  had  lasted  many  ages,  was  destroyed  at  the  death  of/Illeopatra, 
and  the  river  of  Egypt  was  divided  into  seven  rivulets,  or  valleys.  For  the  Nile,  a  river  of  deep  water, 
which  flowed  in  one  bed,  and  which  was  impassable,  was  divided  and  distributed  into  seven  channels,  so 
as  to  be  fordable  on  foot." 

^  This  is  the  force  of  the  Hebrew  particle ;  but  thanks  are  given  for  the  reconciliation.  See  Rom.  6  :  17. 

^  II.  P.  "  My  salvation."    H.  may  be  also  rendered  Savior. 

»  Exod.  15  :  2;  Ps.  117  :  14.  *  H.  P.  "And." 

*  II.  P.  "Wells  of  salvation."  This  figure  implies  the  abundant  reception  of  Divine  favors.  Our  Lord 
invites  men  to  drink  of  the  water  "which  springeth  up  unto  life  everlasting."  John,  4  :  14. 


148  THE    PROPHECY    OF    ISAIAH. 

4.  And  ye  shall  say  in  that  day :  Praise  ye  the  Lord,  and  call  on 
His  name :  make  His  works  known  among  the  peoples :  remember 
that  His  name  is  high. 

5.  Sing  ye  to  the  Lord,  for  He  hath  done  a  great  thing  :  show  this 
forth  in  all  the  earth. 

6.  Rejoice,  and  praise,  0  thou  habitation®  of  Sion  :  for  great  in  the 
midst  of  thee  is  the  Holy  One  of  Israel.         "^ 


CHAPTER   XIIL 


THE    DESOLATION    OF    BABYLON. 


1.  The  burden^  of  Babylon,  which  Isaiah  the  son  of  Amos  saw. 

2.  Upon  the  dark^  mountain  lift  ye  up  a  banner,  raise  the  voice,^ 
lift  up  the  hand,  and  let  the  rulers  go  into  the  gates."* 

3.  I  have  commanded  My  sanctified  ones,*  and  have  called  My 
strong  ones  in  My  wrath,  them  that  rejoice  in  My  glory.® 

4.  The  noise  of  a  multitude  in  the  mountains,  as  it  w^ere  of  many 
peoples,'^  the  noise  of  the  sound  of  kings,  of  nations  gathered  together,^ 
the  Lord  of  hosts  hath  given  charge^  to  the  troops  of  war. 

5.  To  them  that  come  from  a  country  afar  off,  from  the  end  of 
heaven  :^"  the  Lord  and  the  weapons  of  His  wrath,  to  destroy  the 
whole  land.^^ 

6.  Wail  ye,  for  the  day  of  the  Lord  is  near :  it  shall  come  as  a 
destruction  from  the  Lord. 


*  H.  P.  "Inhabitant."     The  people,  or  church,  is  addressed.    This  hymn  is  well  suited  to  express 
gratitude  for  the  blessings  of  redemption. 

*  L.  "  Doom."    The  term  M^D  which  has  been  translated  onus,  means  a  comminatory  sentence.    St. 
Jerome  observes,  that  threats  abound  vrbereTer  it  occurs.    Some  take  it  simply  for  an  announcement. 

'>  P.  ••  High."    St.  Jerome  derived  T]2\i^}  from  P\\ff}  which  signifies  twilight. 

'  H.  P.  "Unto  them:"  the  enemies,  the  Medes.    V.  17.    The  pronoun  is  wanting  in  the  text  of  a 
MS.  K.    The  hearers  are  addressed  as  well  acquainted  with  those  of  whom  the  prophet  speaks. 

*  U.  P.  "  That  they  may  go  into  the  gates  of  the  nobles."    The  enemies  are  summoned  to  execute  the 
Divine  vengeance  on  the  tyrants,  who  oppress  His  people. 

'  Those  called  and  devoted  to  punish  his  enemies.    L.  "  ^ly  prepared  ones." 

"  P.  "■  Highness."    Vitringa  understands  it  of  proud  combatants,  exulting  in  their  own  strength  and 

bravery.    The  affix  of  the  second  noun  is  sometimes  taken  in  connection  with  the  first,  as  it  were  :  "  my 

proud  r^Joicers." 

'  H.  P.  ♦'  A  great  people." 

*  Medes,  Persians,  and  Armenians  were  in  the  army  of  Cyirus,  when  he  advanced  against  Babylon. 

*  P.  **  Mnstereth."    It  may  mean,  enrols,  or  reviews. 

"»  Remote  regions  are  so  called.    The  expression  is  e.iuivalent  to  "end  of  the  earth." 
"  This  regards  only  the  province  in  question,  as  St.  Jerome  remarks. 


ISAIAH    XIII.  149 

7.  Therefore  shall  all  hands  be  faint,  and  every  heart  of  man  shall 
melt, 

8.  And  shall  be  broken.^^  Pangs  and  pains  shall  take  hold  of 
them,  they  shall  be  in  pain  as  a  woman  in  labor :  every  one  shall  be 
amazed  at  his  neighbor,  their  countenances  shall  be  as  faces  burnt.^^ 

9.  Behold,  the  day  of  the  Lord^^  shall  come,  a  cruel  day,  and  full 
of  indignation,  and  of  wrath,  and  fury,  to  lay  the  land  desolate,  and 
to  destroy  the  sinners  thereof  out  of  it. 

10.  For  the  stars  of  heaven,  and  their  brightness^^  shall  not  dis- 
play their  light :  the  sun  shall  be  darkened  in  his  rising,  and  the 
moon  shall  not  shine  with  her  light. ^® 

11.  And  I  will  visit  on  the  world  its  evils,^^  and  on  the  wicked  their 
iniquity,  and  I  will  make  the  pride  of  the  wicked^^  cease,  and  I  will 
bring  down  the  arrogancy  of  the  mighty. 

12.  A  man  shall  be  more  precious^^  than  gold,  yea  a  man  than  the 
finest  gold. 

13.  For  this  I  will  trouble  the  heaven  :  and  the  earth^  shall  be 
moved  out  of  her  place,^^  for  the  indignation  of  the  Lord  of  hosts,  and 
for  the  day  of  His  fierce  wrath. 

14.  And  it  shall  be  as  a  doe  fleeing  away,  and  as  a  sheep  :  and 
there  shall  be  none  to  gather  them  together :  every  man  shall  turn  to 
his  own  people,  and  every  one  shall  flee  to  his  own  land.^ 

15.  Every  one  that  shall  be  found,  shall  be  slain  :^  and  every  one 
that  shall  come  to  their  aid,  shall  fall  by  the  sword. 

16.  Their  infants  shall  be  dashed  in  pieces  before  their  eyes  :  their 
houses  shall  be  pillaged,  and  their  wives  shall  be  ravished. 


^^  II.  p.  "They  shall  be  afraid."  The  Babylonians  are  smitten  with  fear  at  the  approach  of  the  hostile 
army. 

"  P.  '*  As  flames :"  red  with  dismay. 

"  The  day  of  Divine  vengeance  by  means  of  the  invader.i.  It  was  a  faint  imai^e  of  the  last  day,  which 
is  emphatically  styled  the  day  of  the  Lord. 

*^  The  constellation  DH"" /""DD  called  Orion,  is  generally  understood,  as  in  Job,  9  :  9;  38  :  31 :  Am.  6  :  8. 

'«  This  imagery  is  employed  to  represent  general  gloom  and  dismay,  as  St.  Jerome  explains  it.  It  may 
be  literally  true  of  the  end  of  time.  Ezek.  32  :  7 ;  Joel  2  :  10 ;  3  :  15 ;  Matt.  24  :  29  ;  Mark  13  :  24 ;  Luke 
21  :  25. 

"  The  Tisitation  of  God  on  sinners  is  announced. 

18  p_  urpjjg  arrogancy  of  the  proud."  Sept.  dvof^av.  V.  infidelium.  This  is  here  taken  with  latitude 
for  lawless  men, 

"  Rare.    The  small  number  of  men  that  survived  the  calamity  caused  them  to  be  valued  the  more. 

2"  The  land.  St.  Jerome  shows,  from  the  context,  that  the  province  of  Babylon  is  meant.  Itsdesolation 
serves  as  a  type  of  the  general  state  of  things  before  the  end  of  time. 

^*  Under  the  image  of  a  storm  and  earthquake,  the  overthrow  of  the  Babylonians  is  represented, 

^  St.  Jerome  says:  "  After  Babylon  shall  be  taken,  and  a  hostile  army  shall  have  entered  her  gates 
all  the  auxiliaries  and  troops  of  various  nations,  that  were  before  employed  in  the  defence  of  the  city, 
shall  return  to  their  own  provinces." 

^  H.  P.  "Thrust through." 


160  THE    PROPHECY    OF    ISAIAH. 

17.  Behold  I  will  stir  up^  the  Medes  against  them,  who  will  not 
seek  silver,  nor  desire^  gold : 

18.  But  with  their  arrows  they  will  kill  the  children,^  and  they 
will  have  no  pity  on  the  sucklings  of  the  womb,  and  their  eye  will 
not  spare  their  sons. 

19.  And  that  Babylon,  glorious  among  kingdoms,  the  famous 
pride  of  the  Chaldeans,  shall  be  even  as  the  Lord  destroyed  Sodom 
and  Gomorrha. 

20.  It  shall  no  more  be  inhabited  forever,  and  it  shall  not  be 
founded^  unto  generation  and  generation :  neither  shall  the  Arabian 
pitch  his  tents  there,  nor  shall  shepherds  rest  there.^ 

21.  But  wild  beasts  shall  rest  there,  and  their  houses  shall  be  filled 
with  serpents,  and  ostriches  shall  dwell  there,  and  the  hairy  ones^ 
shall  dance  there : 

22.  And  owls  shall  answer  one  another  there,  in  the  houses  thereof, 
and  the  sirens  in  the  temples  of  pleasure. 


CHAPTER  XIV. 

THE    RESTORATION    OF     ISRAEL     AFTER     THEIR    CAPTIVITY.      THE     PARABLE     OR    SONG 
INSULTING    OVER   THE   KING   OF    BABYLON.      A  PROPHECY  AGAINST  THE  PHILISTINES. 

1.  Her  time  is  near  at  hand,  and  her  days  shall  not  be  prolonged.^ 
For  the  Lord  will  have  mercy  on  Jacob,  and  will  yet  choose^  Israel, 
and  will  make  them  rest  upon  their  own  ground :  and  the  strangers 
shall  be  joined  with  them,^  and  shall  cleave  to  the  house  of  Jacob. 

2.  And  the  peoples  shall  take  them,  and  bring  them  into  their 
place  :  and  the  house  of  Israel  shall  possess  them  in  the  land  of  the 


**  God  directed  the  action  of  the  Medes  to  the  execution  of  His  decrees.    Thej  acted  from  their  own 
free  determination,  but  under  the  influence  and  control  of  His  high  counsel.  "  Their  prince,  Darius,  first 
destroyed  the  empire  of  the  Babylonians,  having  slain  Baltassar,  the  grandson  of  Nabuchodonosor,  who 
was  the  son  of  Evilmerodach."  St.  Jerome. 
a»  II.  P.  "They  shall  not  delight  in  it" 

*  11.  P.  "  Their  bows  will  dash  young  men  to  pieces."  • 

•^  P.  "  Dwelt  in."  "  L.  «  Let  their  flocks  rest  there." 

"  P.  "Satyrs."    The  entire  desolation  of  the  city,  once  so  populous  and  flourishing,  is  foretold.    Wild 
goats,  or  other  shaggy  animals,  are  meant,    ^omo  understand  by  them  demons. 

'  This  sentence  is  connected  with  the  preceding  chapter  in  the  text.    The  time  for  the  destruction  of 
Babylon  is  meant. 

^  V.  de  2-    The  Hebrew  preposition  denotes  the  ohject  of  choioe. 

'  When  liberated  firom  bondage,  others  will  Join  them,  and  become  their  dependants  and  slaves.    St 
Jerome  explains  it  of  slaves  purchased  by  the  Israelites  from  the  surrounding  nations. 


ISAIAH    XIV.  151 

Lord  for  men-servants  and  handmaids  :  and  they  shall  make  captives 
them  that  had  taken  them,  and  shall  subdue^  their  oppressors. 

3.  And  it  shall  come  to  pass  in  that  day,  that  when  God  shall  give 
thee^  rest  from  thy  labor,  and  from  thy  vexation,  and  from  the  hard 
bondage  wherewith  thou  didst  serve  before, 

4.  Thou  shalt  take  up  this  parable  against  the  king  of  Babylon, 
and  shalt  say :  How  is  the  oppressor  come  to  nothing,  the  tribute^ 
hath  ceased  ? 

5.  The  Lord  hath  broken  the  staff  of  the  wicked,  the  rod  of  the 
rulers, 

6.  That  struck  the  people  in  wrath  with  an  uncurable  wound,^  that 
brought  nations  under  in  fury,  that  persecuted  in  a  cruel  manner.^ 

7.  The  whole  earth  is  quiet  and  still,  it  is  glad  and  hath  rejoiced. 

8.  The  fir-trees  also  have  rejoiced  over  thee,  and  the  cedars^  of 
Libanus,  %aying :  Since  thou  hast  slept,  no  feller  cometh  up  against  us. 

9.  Hell  below  was  in  an  uproar  to  meet  thee  at  thy  coming,  it 
stirred  up  the  giants^^  for  thee.  All  the  princes  of  the  earth  are 
risen  up  from  their  thrones, ^^  all  the  princes  of  nations. 

10.  All  will  answer,  and  say  to  thee :  Thou  also  art  wounded  as 
well  as  we,  thou  art  become  like  to  us. 

11.  Thy  pride  is  brought  down  to  hell,  thy  carcass  is  fallen  down  '}^ 
under  thee  the  moth  is  strewed,  and  worms  are  thy  covering. 

12.  How  art  thou  fallen  from  heaven,  0  Lucifer,^^  who  didst  rise 
in  the  morning  ?^^  how  art  thou  fallen  to  the  earth,  who  didst  wound 
the  nations  ?^^ 

13.  And  thou  saidst  in  thy  heart :  I  will  ascend  into  heaven,  I 


*  "  Rule  over."  P. 

*  The  people  in  general,  or  each  individual  is  addressed. 
^  P.  "  The  golden  city."     L.  "The  exactress  of  gold." 

''  L.  "Blows  without  intermission."  \ 

*  P.  "Is  persecuted,  find  none  hindereth." 

^  St.  Jerome  observes :  "  By  fir-trees  and  cedars,  you  are  to  understand  the  princes  of  nations,  who  were 
cut  down  by  Nabuchodonosor.  Breaking  forth  into  expressions  of  exultation,  they  cry:  Since  thou  wert 
dragged  down  to  hell,  no  one  was  to  bo  found  to  cut  down  the  powerful  and  the  great."  Ges.  thinks  that 
the  terms  are  to  be  taken  in  their  proper  meaning,  and  that  the  trees  are  poetically  introduced  as  sharing 
in  the  general  joy  at  the  fall  of  the  tyrant,  by  whose  order  trees  were  cut  down  on  Libanus  for  purposes 
of  war. 

w  D"'X3*1.    The  shades. 

"  In  the  lower  region?.  The  king  of  Babylon  is  represented  as  greeted  by  princes  and  kings,  on  his 
arrival  in  the  lower  world. 

^2  11.  tS^J  r\"'^n.  P-  "The  noise  of  thy  viols  "  The  pomp  and  musical  display  of  the  king  are 
exchanged  for  the  silence  of  death.     St.  Jerome  seems  to  have  had  a  different  reading. 

"  11.,  which  is  thus  rendered  even  by  P.,  means,  according  to  St.  Jerome  and  R.,  "howl."  lie  is  told 
to  weep  at  the  change  which  has  come  over  him. 

"  The  king  of  Babylon  is  likened  to  the  morning  star.  L.  P.  "  Son  of  the  morning."  L.  "  Morning  star, 
son  of  the  dawn." 

"  His  character  of  warrior  is  added. 


152  THE    PROPHECY    OF    ISAIAH. 

will  exalt  my  throne  above  the  stars  of  God,^^  I  will  sit  in  the  moun- 
tain of  the  covenant,^^  in  the  sides  of  the  north.^^ 

14.  I  will  ascend  above  the  height  of  the  clouds,  I  will  be  like  the 
most  High.^^ 

15.  But  yet  thou  shalt  be  brought  down  to  hell,  into  the  depth^*^  of 
the  pit. 

16.  They  that  shall  see  thee,  shall  turn  toward  thee,  and  behold 
thee :  Is  this  the  man  that  troubled  the  earth,  that  shook  kingdoms, 

17.  That  made  the  world  a  wilderness,  and  destroyed  the  cities 
thereof,  that  opened  not  the  prison  to  his  prisoners  ?^^ 

18.  All  the  kings  of  the  nations  have  all  of  them  slept  in  glory, 
every  one  in  his  own  house.^ 

19.  But  thou  art  cast  out  of^  thy  grave,  as  an  unprofitable  branch 
defiled,^^  and  wrapped  up^  among  them  that  were  slain^  by  the  sword, 
and  are  gone  down  to  the  bottom^  of  the  pit,  as  a  rotten  carcass.^ 

20.  Thou  shalt  not  keep  company  with  them,^  even  in  burial :  for 
thou  hast  destroyed  thy  land,  thou  hast  slain  thy  people ;  the  seed  of 
the  wicked  shall  not  be  named  forever .^"^ 

21.  Prepare  his  children^^  for  slaughter  for  the  iniquity  of  their 
fathers :  they  shall  not  rise  up,  nor  inherit  the  land,  nor  fill  the  face 
of  the  world  with  cities.^ 

22.  And  I  will  rise  up  against  them,  saith  the  Lord  of  hosts :  and 
I  will  destroy  the  name  of  Babylon,  and  the  remains,  and  the  bud, 
and  the  oflfspring,^  saith  the  Lord. 

23.  And  I  will  make  it  a  possession  for  the  hedge-hog,  and  pools 


"  H.  p.  "And." 

"  The  mountain  in  which  the  great  assembly  was  held.  A  heathen  king  being  represented  as  speaking, 
he  is  understood  of  some  meeting  of  his  false  deities  on  a  high  mountain. 

"  The  attention  of  these  worshippers  was  directed  towards  the  North,  the  Assyrians  imagining  that 
deities  presided  there. 

"  The  extravagant  ambition  of  this  prince  is  taken  as  a  type  of  the  pride  of  the  prince  of  fallen  spirits. 

^  H.  P.  *'  The  sides."  3»  Kept  them  in  perpetual  prison. 

^  It  is  said  of  them,  in  general,  that  they  had  honorable  burial. 

^  This  means  that  he  was  left  unburied. 

"  St.  Jerome  thus  explains  the  Hebrew  term :  "  Neser  is  properly  called  a  shrub,  which  grows  at  the 
root  of  trees,  and  is  cut  down  as  useless  by  the  husbandman."  V.  employs  two  epithets  for  one,  which 
signifies  abominabU.  P.  "  Like  an  abominable  branch."  L.  "A  discarded  offshoot."  Al.  "A  despised 
branch." 

"*  P.  "As  a  raiment."  U.  prefers  taking  it  as  a  participle.  The  corpse  of  the  king  is  covered  up  with 
the  corpses  of  others  slain  in  battle. 

"  P.  "  Thrust  through." 

^  H.  P.  "Stones."    The  ordinary  sepulchres  are  meant. 

"  U.  P.  "  As  a  carcass,  trodden  under  feet."  *•  With  other  princes. 

*'  «  All  histories  agree,"  says  St.  Jerome,  "  that  on  the  death  of  Baltassar,  grandson  of  Nabuchodouosor, 
Darius,  succeeding  to  the  throne  of  the  Chaldeans,  no  one  of  the  race  of  Nabuchodouosor  afterwards 
reigned." 

^'  The  descendants  of  the  Assyrian  king. 

"^  L.  "  Enemies  of  mankind."    II.  so  interprets  it. 

**  The  precise  force  of  the  terms  is  not  known,  but  they  are  used  for  descendants. 


ISAIAH    XIV.  153 

of  water ;  and  I  will  sweep  it  and  wear  it  out  with  a  besom,  saith  the 
Lord  of  hosts. 

24.  The  Lord  of  hosts  hath  sworn,  saying:  Surely  as  I  have 
thought,  so  shall  it  be :  and  as  I  have  purposed, 

25.  So  shall  it  fall  out :  That  I  will  destroy^^  the  Assyrian  in  My 
land,  and  on  My  mountains  I  will  tread  him  under  foot ;  and  his 
yoke  shall  be  taken  away  from  them,  and  his  burden  shall  be  taken 
off  their  shoulder. 

26.  This  is  the  counsel  that  I  have  purposed  upon  all  the  earth, 
and  this  is  the  hand  that  is  stretched  out  on  all  nations.^ 

27.  For  the  Lord  of  hosts  hath  decreed,  and  who  can  disannul  it  ? 
and  His  hand  is  stretched  out :  and  who  shall  turn  it  away  ? 

28.  In  the  year  that  king  Achaz  died,  was  this  burden  :^^ 

29.  Rejoice  not  thou,  all  Philistia,^^  that  the  rod  of  him  that  struck 
thee^  is  broken  in  pieces :  for  out  of  the  root  of  the  serpent  shall 
come  forth  a  basilisk,^^  and  his  seed  shall  swallow  the  bird.^ 

30.  And  the  first-born  of  the  poor''^  shall  be  fed,  and  the  poor  shall 
rest  with  confidence :  and  I  will  make  thy  root  perish  with  famine, 
and  I^  will  kill  thy  remnant. 

31.  Howl,  0  gate,^^  cry,  0  city  :  all  Philistia  is  thrown  down  :^^  for 
a  smoke^  shall  come  from  the  north,  and  there  is  none  that  shall 
escape  his  troop.''^ 

32.  And  what  shall  be  answered  to  the  messengers  of  the  nations  ? 
That  the  Lord  hath  founded  Sion,  and  the  poor  of  His  people  shall 
hope  in  Him.'*^ 


3*  H.  p.  "Break." 

^^  St.  Jerome  observes,  that  this  prediction  specially  regards  the  Assyrians  and  their  auxiliaries. 

^  Announcement. 

^^  Infra  v.  31.  The  country  on  the  Mediterranean,  containing  Gaza,  Ascalon,  Azotus,  Qath,  and  Acca- 
ron,  was  called  Philistia,  from  its  occupants,  who  were  of  Egyptian  origin,  but  came  directly  from  Cap- 
thor,  probably  Crete.    The  name  in  Ethiopic,  from  whence  it  is  derived,  means  wanderers. 

^  The  king  of  Juda  ordinarily  kept  the  Philistines  in  check.  They  had  been  specially  brought  under 
by  Oziah,  who  compelled  them  to  pay  tribute.  Towards  the  end  of  the  reign  of  Achaz,  they  successfully 
resisted  its  exaction ;  and  now,  on  the  accession  of  Hezekiah,  a  youth,  to  the  throne,  they  flattered  them- 
selves that  they  should  be  able  to  maintain  their  exemption. 

^'  The  prophet  reminds  them  that  a  basilisk  shall  come  forth  from  the  place  where  the  serpent  died, 
that  is,  a  vigorous  prince,  in  place  of  the  deceased  monarch.  "The  root  of  the  serpent"  is  a  figurative 
phrase. 

**  St.  Jerome  retained  this  version  from  the  old  V.  In  his  commentary  he  translates  it  to  this  effect: 
"  His  fruit  sJiall  be  a  fiery,  flying  serpent."  P. 

•"  These  extremely  poor.  ^^  H.  P.  ''  He" — the  enemy. 

*^  This  apostrophe  to  the  gate  and  city,  serves  to  show  the  impending  danger. 

**  Dissolved  with  terror.  <*  A  cloud  of  troops. 

*^  No  one  appears  alone :  they  come  in  immense  bodies. 

"  H.  P.  "  In  it."  These  hopes  were  held  forth  to  Jerusalem  when  invaded  by  powerful  armies.  They 
are  more  strictly  off'ered  to  the  worshippers  of  Christ. 


154  THE    PROPHECY    OF    ISAIAH. 

CHAPTER   XV. 

A   PROPHECY    OF   THE   DESOLATION    OF   THE    MOABITES. 

1.  The  burden^  of  Moab.  Because  in  the  night  Ar^  of  Moab  is 
laid  waste,  it  is  silent :  because  the  walP  of  Moab  is  destroyed  in  the 
night,  it  is  silent. 

2.  The  house^  is  gone  up,  and  Dibon  to  the  high  places  to  mourn 
over  Nabo,  and  over  Medaba,  Moab  waileth :  on  all  their'^  heads  shall 
be  baldness,  and  every  beard  shall  be  shaven.^ 

3.  In  their  streets  they  are  girded  with  sackcloth :  on  the  tops  of 
their  houses,^  and  in  their  streets,  all  wail  and  come  down  weeping  :^ 

4.  Hesebon  crieth,  and  Eleale,^  their  voice  is  heard  even  to  Jasa.^*^ 
For  this^^  the  armed  men  of  Moab  howl,  his  soul  waileth  to  itself. ^^ 

5.  My  heart  crieth  to  Moab,  the  bars^^  thereof  unto  Segor,  a  heifer 
of  three  years  old  :^^  for  by  the  ascent  of  Luith^^  they  go  up  weeping  : 
and  in  the  way  of  Oronaim  they  raise  a  cry  of  destruction. 

6.  For  the  waters  of  Nemrim^^  are  desolate,^^  for  the  grass  is 
withered  away,  the  spring  is  faded,  all  the  greenness  is  perished. 

7.  According  ;to  the  greatness  of  their  work,  is  their  visitation^® 
also :  they  carry  them  to  the  torrent  of  the  willows.^^ 

*  L.  "Doom."  ^  A  city  bearing  this  name. 
'  P.  "  Kir."    Many  take  it  to  be  a  proper  name.    Chal.,  a  fortress. 

*  St.  Jerome  understands  this  of  the  family  of  the  king  of  Moab,  which  went  up  to  the  temple,  or 
shrine,  to  weep  over  their  calamities.  Others  more  generally  take  it  for  the  name  of  a  town,  Baith.  The 
people  of  Baith  and  Dibon  went  up  to  mourn,  lamenting  for  Nabo  and  Medaba,  their  principal  cities,  which 
wore  sacked  and  destroyed.  *  The  heads  of  the  citizens  of  Moab. 

•  Jer.  48  :  87  ;  Ezek.  7  :  18.    These  were  signs  of  deep  humiliation. 

'•  The  roofs,  which  were  low  and  flat,  afforded  occasions  for  public  displays  of  feeling. 

•  P.  "  Abundantly."  Al.  observes :  "  It  is  better  to  adhere  to  the  old  construction,  which  supposes  an 
antithesis  bAtween  this  clause  and  the  ascent  to  the  temples  and  the  housetops." 

'  Near  Hesebon. 

"  Sibon,  king  of  the  Amorites,  was  killed  at  a  place  of  this  name.  Numb.  21 :  23.  St.  Jerome  states 
the  place  in  the  text  to  be  on  the  borders  of  the  Moab  country. 

"  On  account  of  the  evils  which  impend,  even  stout  hearts  fail. 

"  Each  one  waileth.  V.  takes  both  verbs,  l^'-T"  n;?1%  from  the  same  root.  P.  "His  life  shall  be 
grievous  to  him."  L.  "Its  soul  is  grieved  for  itself."  Al.  '•  His  soul  is  distressed  to  him  (or  in  himV" 
This  last  version  expresses  the  sense. 

'»  P.  "The  fugitives."  nn''^3  is  understood  by  some  modems,  as  well  as  by  St.  Jerome,  of  bars,  which 
they  take  figuratively  for  princes  and  warriors,  the  protectors  of  the  city.  It  is  often  used  in  this  sense. 
Exod.  26  :  26;  Ps.  106  :  16.    The  verb,  to  flee,  is  understood. 

"  The  nobles  of  Moab,  fleeing  to  Segor,  resemble  a  three  years'  old  heifer,  by  their  plaintive  cry.  Jer. 
48  :  84.  **  This  town  was  between  Areopolis  and  Segor. 

"  Numb.  32  :  3.    The  waters  were  celebrated  for  their  salubrity.  "  Abandoned. 

'*  Di^npD-  This  here  seems  to  mean  that  of  which  they  are  in  charge.  P.  '•  Therefore  the  abundance 
they  have  gotten,  and  that  which  they  have  laid  up,  shall  they  carry  away."  This  may  refer  to  the 
enemies,  who  carry  off  the  spoils  to  their  own  country.  It  may  Im  understood  of  the  Moabites,  who,  in 
their  flight,  carry  with  them  what  remains  that  can  bo  carried  off,  what  has  escaped  the  enemy,  and  is 
at  hand.  "  This  is  thought  to  be  a  stream  on  the  borders  of  Moab  to  the  south. 


ISAIAH    XVI.  168 

8.  For  the  cry  is  gone  round  about  the  border  of  Moab :  the  howl- 
ing thereof  unto  Gallim,  and  unto  the  well  of  Elim  the  cry  thereof. 

9.  For  the  waters  of  Dibon^  are  filled  with  blood :  for  I  will  bring 
more^^  upon  Dibon :  the  lion^^  upon  them  that  shall  flee  of  Moab,  and 
upon  the  remnant  of  the  land. 


CHAPTER   XYI. 


THE    PROPHET   PRAYETH   FOR   CHRIST  S   COMING.      THE   AFFLICTION    OF   THE   MOABITES 

FOR    THEIR   PRIDE. 

1.  Send^  forth,  0  Lord,^  the  lamb,^  the  ruler  of  the  land,  from 
Petra  of  the  desert,  to  the  mount  of  the  daughter  of  Sion. 

2.  And  it  shall  come  to  pass,  that  as  a  bird  fleeing  away,  and  as 
young  ones  flying  out  of  the  nest,''  so  shall  the  daughters  of  Moab  be 
in  the  passage  of  Arnon.^ 

3.  Take  counsel,  gather  a  council  :^  make  thy  shadow  as  the  night 
in  the  midday  -J  hide  them  that  flee,  and  betray  not  the  wanderers. 

4.  My  fugitives  shall  dwell  with  thee:  0  Moab,^  be  thou  a  covert 
to  them  from  the  face  of  the  destroyer :  for  the  dust^  is  at  an  end, 

'^  II.  p.  "  Dimon."    This  means  silence.    The  other  reading  is  found  in  two  MSS. 

2'  Additional  btIIs. 

^  God  threatens  to  employ  the  lion  in  the  execution  of  Ilis  vengeance. 

1  H.  P.  "  Send  ye."  ^  This  is  not  in  the  text. 

'  "  Send  ye  the  lamb  to  the  ruler  of  the  land."  P.  "  Send  ye  the  lambs  of  the  rulers  of  the  land."  L. 
The  Moabites  are  directed  to  send  the  lamb,  as  tribute,  from  Sela ;  that  is  Petra,  a  chief  city  of  Arabia, 
near  the  country  of  Moab,  and  at  the  time  of  the  prophecy,  subject  to  the  Moabites.  A  lamb  is  put,  by 
way  of  example,  for  all  tributes.  It  is  to  be  sent  to  Mount  Sion,  the  seat  of  the  king  of  Juda.  St. 
Jerome  explains  the  text  of  Christ:  "What  we  interpret  is  not  history,  but  prophecy  :  and  all  prophecy 
is  wrapped  up  in  enigmas ;  and  with  abrupt  sentences,  whilst  speaking  of  one  thing,  it  passes  to  an- 
other, lest,  if  the  Scripture  observe  order,  it  be  not  a  prophecy,  but  a  narrative.  The  meaning  is  tliis  :  0 
Moab,  ngainst  whom  the  lion  will  rage,  and  of  whom  not  even  a  remnant  can  be  saved,  be  comforted  in 
this  regard.  From  thee  shall  go  forth  the  Iamb  without  spot,  that  takes  away  the  sins  of  the  world, 
that  rules  throughout  the  world.  From  the  rock  of  the  desert,  that  is  from  Ruth,  who,  after  her 
widowhood,  became  the  mother  of  Obed  by  Booz,  and  through  Obed  of  Jesse,  and  through  Jesse  ot  David, 
and  through  David  of  Christ.  By  the  mount  of  the  daughter  of  Sion,  we  must  interpret  either  the  city  of 
Jerusalem  itself,  or  in  conformity  with  the  Sacred  Scriptures,  the  church  which  is  eminent  by  her  virtues." 

*  L.  "  As  a  chased  nest." 

*  The  women  of  Moab  shall  be  forced  to  take  flight,  in  trepidation  like  a  nest  of  birds  disturbed  and 
affrighted.  Facilities  of  escape  shall  be  offered  them,  if  they  conciliate  previously  the  favor  of  those  of 
Juda  who  pay  tribute. 

^  P,  "Execute  judgment."    It  means  to  use  wise  discernment. 

'  Afford  shelter  and  protection  to  the  fugitives.  Ges.  considers  this  as  an  appeal  of  the  Moabites  to 
those  of  Juda.  V.  appears  rather  to  claim  an  asylum  among  the  Moabites  for  Israelites  fleeing  from 
oppression. 

«  Sept.,  Chald.,  Syr.,  read  "fugitives  of  Moab."    Ges.  takes  it  to  be  a  continuation  of  their  appeal. 

"  YViTS  P.  "  The  extortioner."  St.  Jerome  probably  read  T*D  c/ja^,  which  V.  renders  "  pulvis,"  as  in 
Ps.l:4. 


156  THE    PROPHECY    OF    ISAIAH. 

the  wretch^*'  is  come  to  nought :  he  that  trod  the  earth  under  foot 
hath  disappeared." 

5.  And  a  throne  shall  be  prepared  in  mercy,  and  one  shall  sit  upon 
it,  in  truth,  in  the  tent  of  David,  judging  and  seeking  judgment,  and 
quickly  rendering  that  which  is  just.^^ 

6.  We  have  heard  of  the  pride  of  Moab,^^  he  is  exceedingly  proud : 
his  pride  and  his  arrogancy  and  his  indignation  are  more  than  his 
strength." 

7.  Therefore  shall  Moab  wail  to  Moab,^^  every  one  shall  wail :  to 
them  that  rejoice  upon  the  brick  walls,  tell  ye  their  stripes.^^ 

8.  For  the  suburbs  of  He^ebon  are  desolate,  and  the  lords  of  the 
nations^^  have  destroyed  the  vineyard  of  Sabama:^^  the  branches 
thereof  have  reached  even  to  Jazer:  they  have  wandered  in  the 
wilderness,^^  the  branches  thereof  are  left,  they  are  gone  over  the 
sea.^ 

9.  Therefore  I  will  lament  with  the  weeping  of  Jazer,^^  the  vine- 
yard of  Sabama :  I  will  water  thee  with  my  tears,  0  Hesebon  and 
Eleale :  for  the  voice  of  the  treaders^  hath  rushed  in  on  thy  vintage, 
and  on  thy  harvest. 

10.  And  gladness  and  joy  shall  be  taken  away  from  the  fruitful 
field,^  and  there  shall  be  no  rejoicing,  nor  shouting  in  the  vineyards. 
He  shall  not  tread  out  wine  in  the  press  that  was  wont  to  tread  it 
out :  the  voice  of  the  treaders  I  have  taken  away. 

11.  Wherefore  my  bowels  shall  sound  like  a  harp^*  for  Moab,  and 
my  inward  parts  for  the  brick  wall.^ 


••  p.  **The  spoiler."  "  Is  destroyed.    P.  "  Consumed  out  of  the  land." 

"  This  may  bo  understood  of  the  kingdom  of  Hezekiah;  but  the  terms  point  to  a  higher  and  juster 
throne.    *'  There  can  be  no  doubt  that  the  passage  is  prophetic  of  Christ."  St.  Jerome. 

"  Jer.  48  :  29,  Those  of  Juda  in  reply,  reproach  the  Moabites  for  their  pride. 

**  P.  "  Hit  lies  shaU  not  be  so."    His  pretensions  are  vain. 

'*  Because  hope  of  refuge  is  taken  from  them,  each  of  the  Moabites  makes  his  lamentations  to  his 
neighbor. 

"  P.  "  Por  the  foundations  of  Kirharaseth  shall  ye  mourn :  surely  Uiet/  are  stricken."  St.  Jerome 
translates  the  proper  name :  "  brick  walls;"  and  takes  "^Wlffii  for  men,  as  in  Jer.  48  :  31.  R.  agrees : 
**  For  the  brave  men  ye  shall  mourn."  The  calamities  of  the  Moabites  are  reported  to  the  exulting  vic- 
tors that  scale  the  walls. 

"  The  chieftains  at  the  head  of  invading  troops.  "  Not  far  from  Hesebon. 

"  They  have  been  transplanted  and  spread  abroad.  The  planting  of  them  in  the  wilderness  may  be 
reguded  as  a  poetic  exaggeration. 

*  Oa  the  other  side  of  the  Dead  Sea,  which  alone  is  near  the  Moabite  country. 
**  As  he  already  wept  for  Jasor. 

*  P.  •«  For  the  shouting  fbr  thy  summer  fruits  and  for  thy  harvest  is  fallen,"  is  supported  by  Vitringa 
and  R.,  and  Is  eonfbrmable  to  Jer.  48 :  82.  The  soldiers  rushing  in  with  violence  destroyed  the  vintage 
and  harvest.    L.  "■  The  battle  cry." 

*  y.  "  Carmel."    This  does  not  here  denote  the  mountain  of  that  name. 

•*  The  bowels  denote  the  upper  vUcera,  and  express  what  we  now  mean  by  the  heart.    The  sound  of 
sorrow  is  oompared  to  the  sad  notes  of  the  harp,  or  to  the  agitation  of  its  strings. 
»  P.  "  Klrharaeeth.'* 


ISAIAH    XVII.  157 

12.  And  it  shall  come  to  pass,  when  it  is  seen  that  Moab  is  wearied 
on  his  high  places,  that  he  shall  go  into  his  sanctuary^^  to  pray,  and 
shall  not  prevail.^'' 

13.  This  is  the  word  that  the  Lord  spake  to  Moab  from  that  time : 

14.  And  now  the  Lord  speaketh,  saying :  In  three  years,^^  as  the 
years  of  a  hireling,  the  glory  of  Moab  shall  be  taken  away  for  all 
the  multitude  of  the  people,  and  it  shall  be  left  small  and  feeble,  not 
many. 


CHAPTER   XVIL 

JUDGMENTS    UPON   DAMASCUS   AND    SAMARIA.      THE    OVERTHROW    OF   THE    ASSYRIANS. 

1.  The  burden  of  Damascus.  Behold  Damascus  shall  cease  to  be 
a  city,^  and  shall  be  as  a  ruinous  heap  of  stones. 

2.  The  cities  of  Aroer^  shall  be  left  for  flocks,  and  these  shall  rest 
there,  and  there  shall  be  none  to  make  them  afraid. 

3.  And  aid^  shall  cease  from  Ephraim,  and  the  kingdom  from  Da- 
mascus :  and  the  remnant  of  Syria  shall  be  as  the  glory  of  the 
children  of  Israel  :^  saith  the  Lord  of  hosts. 

4.  And  it  shall  come  to  pass  on  that  day,  that  the  glory  of  Jacob^ 
shall  be  made  thin,  and  the  fatness  of  his  flesh  shall  grow  lean. 

5.  And  it  shall  be  as  when  one  gathereth  in  the  harvest  that  which 
remaineth,  and  his  arm  gathereth  the  ears  of  corn :  and  it  shall  be 
as  he  that  seeketh  ears  in  the  vale  of  Raphaim.^ 

6.  And  the  fruit  thereof  that  shall  be  left  upon  it,  shall  be  as  one 

^^  V.  Sancta  sua.    II.  is  in  tiie  singular.    It  means  the  place  of  idol-worship. 
^  n.  Superstitious  appeals  to  idols  will  not  avail. 

-'  St.  Jerome  observes :  '•  This  prophecy  is  directed  against  the  Moabites  after  the  death  of  Achaz, 
when  Ilezekiah  was  on  the  throne,  under  whom  the  ten  tribes  were  led  into  captivity  by  Sennacherib, 
king  of  the  Assyrians.  Therefore,  after  three  years,  when  the  Assyrian  shall  come,  Moab  shall  he  de- 
stroyed, and  few  shall  be  left  in  the  land  to  inhabit  tbe  ruined  cities,  and  till  the  desert  lands." 

^  Its  overthrow  did  not  prove  final,  since  it  was  restored  under  the  Macedonian  kings  and  the  Ptole- 
mys,  and  it  is  still  a  flourishing  city. 

^  It  is  not  known  that  any  portion  of  Syria  bore  this  name.  Ges.  thinks  that  cities  of  the  tribe  of 
Gad,  on  the  borders  of  the  Ammonites,  are  meant;  the  people  of  Galilee  and  of  Gilead  having  been  car- 
ried away  into  captivity  by  Tiglathphaleasar,  a  little  before  Damascus  was  taken.  4  Kings  15  :  29. 

^  H.  P.  "  The  fortress."  Calamities  are  announced  at  the  same  time  to  both  kingdoms,  as  they  had 
combined  against  Juda.  Ephraim  shall  cease  to  have  strong  fortresses,  and  Damascus  shall  lose  her 
dominion. 

*  They  shall  resemble  the  Israelites  in  their  humiliation. 

'  The  kingdom  of  Israel  is  understood  by  this  phrase,  as  the  great  body  of  his  descendants  was  there. 
The  decay  of  its  splendor  is  represented  under  the  image  of  a  person  pining  away  under  disease  :  as  also 
of  a  gleaner  with  a  few  sheaves  after  the  harvest. 

^  Gen.  14  :  15.  Although  this  valley  was  fertile,  little  could  be  gleaned  from  it. 


I 


158  THE    PROPHECY    OF    ISAIAH. 

cluster  of  grapes/  and  as  the  shaking  of  the  olive-tree,  two  or  three 
berries  in  the  top  of  a  bough,  or  four  or  five  upon  the  top  of  the  tree,^ 
saith  the  Lord  the  God  of  Israel. 

7.  On  that  day  man  shall  bow  down^  to  his  Maker,  and  his  eyes 
shall  look  to  the  Holy  One  of  Israel. 

8.  And  he  shall  not  look  to  the  altars  which  his  hands  made :  and 
he  shall  not  have  respect  to  the  things  that  his  fingers  wrought,  such 
as  groves^''  and  shrines." 

9.  On  that  day  his  strong  cities  shall  be  forsaken,  as  the  ploughs,^^ 
and  the  corn  that  were  left  before  the  children  of  Israel,  and  thou 
shalt  be  desolate. 

10.  Because  thou  hast  forgotten  God,  thy  Savior,  and  hast  not 
remembered  thy  strong  Helper  :^^  therefore  shalt  thou  plant  good 
plants,  and  sow  strange  seed.^^ 

11.  In  the  day  of  thy  planting  shall  be  the  wild  grape,^^  and  in  the 
morning  thy  seed  shall  flourish :  the  harvest  is  taken  away  in  the  day 
of  inheritance,^^  and  shall  grieve  thee  much.^'^ 

12.  Woe  to  the  multitude  of  many  peoples,  like  the  multitude^^  of 
the  roaring  sea :  and  the  tumult  of  crowds,  like  the  noise  of  many 
water  s.^^ 

13.  Nations  shall  make  a  noise  like  the  noise  of  waters  overflowing, 
but  He^  will  rebuke  him,^^  and  he  shall  flee  far  ofi":  and  he  shall  be 

1  r\w  7j^  regards  gleaning  after  the  vintage.  R.  thinks  that  the  gathering  both  of  grapes  and  of 
oliTes  is  intimated,  although  the  latter  only  is  distinctly  expressed. 

•  H.  P.  "Fruitful  branches."    All  these  are  striking  images  of  a  scanty  population. 

•  P.  •'  Shall  look."    njJjy'  means  to  look  for  help.    St.  Jerome  seems  to  have  read  Hnty- 

'"  H.  is  thought  to  mean  images  of  Astarte.  St.  Jerome  writes:  "Damascus  being  overturned,  and 
the  ten  tribes  led  into  A8syria,1he  remainder  of  the  tribes  that  were  of  Israel,  on  the  invitation  of  Heze- 
kiah,  returned  to  the  worship  of  God,  and  came  to  the  temple  of  Jerusalem."  2  Par.  30  : 1. 

»'  Statues,  probal)ly  of  the  sun.  Under  the  pressure  of  calamities,  men  abandon  superstitions  which 
prove  unavailing  for  their  relief. 

"  St.  Jerome  understood  the  text  as  comparing  the  consternation  of  the  Ephraimites  with  that  of  the 
Canaanites,  who,  leaving  their  ploughs  and  their  produce,  fled  before  the  people  of  God.  P.  "  As  a  for- 
saken boagh,  and  an  uppermost  branch."  The  desolate  state  of  the  country  is  strikingly  represented  by 
these  Images.    L.  "  As  a  forsaken  ruin  in  a  forest,  and  on  a  mountain  peak." 

»  H.  P.  "Of  the  rock  of  thy  strength." 

"  P.  "Slips."  The  planting  of  good  plants  without  favorable  results,  in  consequence  of  the  admixture 
of  strange  seed,  is  an  image  of  the  disappointment  which  the  nation  meets  that  spoils  its  good  deeds  by 
Idolatry.  St  Jerome  thinks  that  it  is  said  ironically  :  "  Because,"  he  says,  "  thou  hast  forgotten  God,  thy 
Savior,  and  hast  not  remembered  thy  strong  IlelpiT,  shalt  thou  on  that  account  plant  a  sure  plantation, 
and  not  rather  a  strange  germ  which  the  enemy  shall  seize  ?"  Or  in  this  way  :  "  Thou  hast  established 
In  the  land  My  sons,  who  are  born  of  the  stock  of  My  people,  to  make  them  strangers  and  wicked  men." 

'*  P.  '*  In  the  day  shalt  thou  make  thy  plant  to  grow." 

"  The  term  means  posMssion,  and  is  applied  here  to  the  harvest.    P.  "  Grief."    L.  "Disease." 

"  As  the  hopes  of  the  vinedresser  and  fanner  are  painfully  disappointed,  when  at  the  time  of  the  ma- 
turity of  the  vintage  and  harvest  he  is  unable  to  gather  them,  in  consequence  of  the  calamities  which 
press  on  him,  so  the  Ephraimites  are  likely  to  gather  no  firuit  fh>m  their  alliance  which  had  promised 
much. 

"  mDHD  "  Like  the  tumult"    Some  MSS.  have  nDHO. 

"  P.  •*  .Make  a  rushing."  n  Qq^j, 

«  The  oppressor  of  God's  people,  probably  Sennacherib. 


( 


ISAIAH'   XVIII.  .  159 

carried  away  as  the  dust  of  the  mountains  before  the  wind,  and  as  a 
whirlwind^^  before  a  tempest. 

14.  At  evening-tide  behold  there  shall  be  trouble :  the  morning 
shall  come,  and  he  shall  not  be  :^  this  is  the  portion  of  them  that 
w^aste  us,  and  the  lot  of  them  that  spoil  us. 


CHAPTER   XVIII. 

A    WOE   TO   THE   ETHIOPIANS,  WHO    FED    ISRAEL   WITH   VAIN   HOPES  J    THEIR   FUTURE 

CONVERSION. 

1.  Woe  to  the  land  of  rustling  wings,^  which  is  beyond  the  rivers 
of  Ethiopia, 

2.  That  sendeth  ambassadors  on  the  sea,  and  in  vessels  of  bulrushes 
upon  the  waters.  Go,  ye  swift  messengers,^  to  a  nation  rent  and  torn 
in  pieces  :^  to  a  terrible  people,  beyond  which  there  is  no  other  :'*  to  a 
nation  expecting^  and  trodden  under  foot,  whose  land  the  rivers  have 
spoiled  :^ 

3.  All  ye  inhabitants  of  the  world,  who  dwell  on  the  earth,  when 
the  sign  shall  be  lifted  up  on  the  mountains,  ye  shall  see,  and  ye  shall 
hear  the  sound  of  the  trumpet : 

4.  For  thus  saith  the  Lord  to  me :  I  will  take  My  rest,  and  con- 
sider in  My  place,  as  the  noon-light  is  clear,  and  as  a  cloud  of  dew  in 
the  day''  of  harvest. 

5.  For  before  the  harvest  it  was  all  flourishing,  and  it  shall  bud 
without  perfect  ripeness,  and  the  sprigs  thereof  shall  be  cut  off  with 
pruning-hooks :  and  what  is  left  shall  be  cut  away  and  shaken  out. 

6.  And  they  shall  be  left  together  to  the  birds  of  the  mountains. 


--  p.  "  A  rolling  thing."    L.  '•  Thistle  down." 
^  The  oppressor  shall  have  disappeared. 

*  Al.  "The  whizzing  noise  of  troops  advancing,  which  are  the  wings  of  an  army,  is  meant,  according 
to  Ges.,  'shadowing  with  wings.'"  L.  "  With  spreading  wings."  St.  Jerome  uses  the  term  cymbals  with 
reference  to  the  sound  of  birds  in  rapid  flight,  which  resembles,  he  says,  the  sound  of  a  cymbal.  He, 
however,  translates  this  passage :  "Woe  to  the  land  overshadowing  with  wings." 

^  V.  "  Angelos."    Its  force  is  as  above. 

'  P.  "Scattered  and  peeled."    Ges.  takes  the  first  term  to  mean  "strong,"  vigorous  :  the  latter  means, 
smooth,  without  hair.    St.  Jerome  interprets  the  text  of  the  Israelites  rent  and  torn  by  the  Assyrians. 
■•  P.  "From  their  beginning  hitherto."    L.  "From  the  beginning  and  onward." 

*  P.  "Meted  out."  Ip-ID-  It  means  a  line,  or  measure,  such  as  the  plummet  of  a  builder.  Ges.  thinks 
that  it  here  denotes  a  violent  nation  striking  down  others,  as  a  measurer  marks  with  his  plummet  what 
suits  his  design.    Al.  "A  nation  of  double  strength." 

"  Inundated.  ■>  U.  P.  "  Heat."    DHD-    Several  MS.  have  as  V.  UV2- 


160  THE    PROPHECY    OF    ISAIAH. 

and  the  beasts  of  the  earth :  and  the  fowls  shall  summer  upon  them, 
and  all  the  beasts  of  the  earth  shall  winter  upon  them.^ 

7.  At  that  time  shall  a  present^  be  brought  to  the  Lord  of  hosts, 
from  a  people  rent  and  torn  in  pieces :  from  a  terrible  people,  after 
which  there  hath  been  no  other,  from  a  nation  expecting,  expecting 
and  trodden  under  foot,  whose  land  the  rivers  have  spoiled,^^  to  the 
place  of  the  name  of  the  Lord  of  hosts,  to  mount  Sion.^- 


CHAPTER   XIX. 

THE  PUNISHMENT  OF  EGYPT;  THEIR  CALL  TO  THE  CHURCH. 

1.  The  burden  of  Egypt :  Behold  the  Lord  will  ascend  upon  a 
swift  cloud,^  and  will  enter  into  Egypt,  and  the  idols  of  Egypt  shall 
be  moved^  at  his  presence,  and  the  heart  of  Egypt  shall  melt  in  the 
midst  thereof.^ 

2.  And  I  will  set  the  Egyptians  against  the  Egyptians  :^  and  they 
shall  fight  brother  against  brother,  and  friend  against  friend,  city 
against  city,  kingdom  against  kingdom. 

3.  And  the  spirit^  of  Egypt  shall  be  broken  in  the  midst  thereof, 
and  I  will  cast  down^  their  counsel ;  and  they  will  consult  their  idols, 
and  their  diviners,  and  their  wizards,  and  soothsayers. 

4.  And  I  will  deliver  Egypt  into  the  hand  of  cruel  lords,^  and  a 
strong  king  shall  rule  over  them,^  saith  the  Lord  the  God  of  hosts. 

'  So  numerous  shall  the  carcasses  be. 

•  Prvscnts  and  offerings  were  to  be  presented  to  God  by  Ethiopians,  Egyptians,  and  other  remote 
nations.  St.  Jerome  explains  the  prediction  of  the  Israelites  under  Zorobabel,  Esdras,  and  Nehemiah, 
offering  their  gifts. 

"  The  description  given  above,  t.  2,  is  repeated. 

"  The  earthly  Jerusalem  was  but  a  type  of  the  Church  of  Christ,  which  gathers  in  her  bosom  men  of 
all  nations. 

»  As  a  king  mounts  his  chariot,  to  visit  a  remote  province,  for  the  administration  of  justice,  God  is 
represented  as  mounted  on  a  cloud  to  visit  Egypt. 

•  Shall  recede  from  before  Him. 

"  Kaoh  Egyptian  will  feel  terror  in  his  heart. 

•  Lit.  "  Kjypt  against  Kgypt."  One  nomr^  or  province,  against  another.  God  speaks  as  if  He  were 
ftathor  of  civil  war.  He  suffers  the  passions  of  men  to  take  this  character  of  mutual  hostility,  although 
He  by  no  means  impels  them  to  hatred. 

•  The  mind :  it  corresponds  with  their  counsel. 

•  P. '•  Destroy."    L.  ••Frustrate." 

'  Although  the  noun  is  in  the  plural  number,  the  adjective  is  in  the  singular.  The  cruel  lord  is  the 
fleroe  king. 

•  The  government  of  twelve  kings,  simultaneously  reigning  In  different  parts  of  Egypt,  was  succeeded 
by  that  of  I*Mmm«tichu^  about  CCO  A.  C.  The  text  may  be  understood  of  absolute  power  established 
there  at  any  period.  8t  Jerome  interprets  it  of  the  invasion  of  Nabuchodonosor,  or  of  the  overthrow  of 
the  ktntiloa  by  Augostua. 


ISAIAH     XIX.  161 

5.  And  the  water  of  the  sea  shall  be  dried  up ;  and  the  river  shall 
be  wasted  and  dry. 

6.  And  the  rivers  shall  fail :  the  streams  of  the  banks^  shall  be 
diminished,  and  dried  up.  The  reed  and  the  bulrush  shall  wither 
away : 

7.  The  channel  of  the  river^^  shall  be  laid  bare  from  its  fountain, 
and  everything  sown  by  the  water  shall  be  dried  up ;  it  shall  wither 
away,  and  shall  be  no  more. 

8.  The  fishers  also  shall  mourn,  and  all  that  cast  a  hook  into  the 
river  shall  lament :  and  they  that  spread  nets  upon  the  waters  shall 
languish  away." 

9.  They  shall  be  confounded  that  wrought  in  flax,  combing  and 
weaving  fine  linen. ^^ 

10.  And  its  watery  places  shall  be  dry  ;^^  all  they  shall  mourn  that 
made  pools  to  take  fishes.^'' 

11.  The  princes  of  Tanis^^  are  become  fools,  the  wise  counsellors 
of  Pharao  have  given  foolish  counsel :  how  will  ye  say  to  Pharao  '}^ 
I  am  the  son  of  the  wise,  the  son  of  ancient  kings  ? 

12.  Where  are  now  thy  wise  men  ?  let  them  tell  thee,  and  show 
what  the  Lord  of  hosts  hath  purposed  upon  Egypt. 

13.  The  princes  of  Tanis  are  become  fools ;  the  princes  of  Mem- 
phis^^  are  gone  astray ;  they  have  deceived  Egypt,^^  the  stay  of  the 
people  thereof. 

14.  The  Lord  hath  mingled  in  the  midst  thereof  the  spirit  of  giddi- 
ness '}^  and  they  have  caused  Egypt  to  err  in  every  wQrk  thereof,  as 
a  drunken  man  staggereth  and  vomiteth. 


"  "^IVD  ^"^X*-  V.  Rivi  aggerum.  P.  " Brooks  of  defence."  L.  "Deep  streams."  Al.  "Streams  of 
Egypt."  Some  take  them  to  be  the  canals  dug  to  convey  the  waters  of  the  Nile  through  Egypt.  Infra 
37  :  25. 

10  p  " The  paper-reeds  by  the  brooks."  R.  rejects  this  meaning.  L.  "The  well-rooted  plants  by  the 
streams."    Al.  "The  meadows  by  the  river." 

"  Their  support  being  derived  from  fishing,  the  change  is  severely  felt.  The  general  distress  of  the 
country  is  represented  by  the  distress  of  the  fishermen. 

"  The  successful  cultivation  of  flax  depending  on  the  proper  irrigation  of  the  lands,  seasons  of  drought, 
or  of  great  floods,  were  causes  of  great  distress  to  the  inhabitants  of  Egypt. 

"  P.  "  They  shall  be  broken  in  the  purposes  thereof"  L.  "Its  foundations  shall  be  beaten  down."  Ges. 
thinks  that  the  chief  men  are  spoken  of  under  the  image  of  foundations. 

"  P.  '•  All  that  make  sluices  and  ponds  for  fish."    The  text  may  be  rendered  :  "All  that  earn  hire." 

'*  T>*i*-    A  residence  of  the  Egyptian  kings. 

^^  How  do  his  counsellors  flatter  Pharao,  so  that  he  prides  himself  on  a  long  line  of  ancestors. 

"  flj.    This  city,  likewise,  was  a  royal  residence. 

"  The  counsellors,  who  should  be  the  guides  of  the  people,  led  them  astray.  In  the  perplexity  produced 
by  the  Divine  visitation,  they  gave  bad  advice.  H.  styles  them  "the  angle  of  its  tribes,"  which  is  a  figu- 
rative expression  of  their  pre-eminence.  Zach.  10  :  4;  1  Kings  14  :  38  ;  Judges  20  :  2. 

"  R.  supports  V.    P.  "A  perverse  spirit."    Al.  "A  spirit  of  confusion." 

11 


162  THE    PROPHECY    OF    ISAIAH. 

15.  AdcI  there  shall  be  no  work  /or  Egypt,  to  do  for  head  or 
tail,  him  that  bendeth  down,  or  that  holdeth  back.^ 

16.  In  that  day  Egypt  shall  be  like  to  women  :^^  and  they  shall  be 
amazed,  and  afraid,  because  of  the  waring,  of  the  hand  of  the  Lord 
of  hosts,  which  He  shall  wave  over  it.^ 

17.  And  the  land  of  Juda  shall  be  a  terror  to  Egypt :  every  one 
that  shall  remember  it  shall  tremble,  because  of  the  counsel  of  the 
Lord  of  hosts,  which  He  hath  determined  concerning  it.^ 

18.  On  that  day  there  shall  be  five^*  cities  in  the  land  of  Egypt, 
speaking  the  language  of  Canaan,^  and  swearing  by^  the  Lord  of 
hosts :  one  shall  be  called  the  city  of  the  sun.^ 

19.  On  that  day  there  shall  be  an  altar  of  the  Lord  in  the  midst 
of  the  land  of  Egypt,^  and  a  monument  of  the  Lord  at  the  borders 
thereof :^ 

20.  It  shall  be  for  a  sign,  and  for  a  testimony  to  the  Lord  of  hosts 
in  the  land  of  Egypt.  For  they  shall  cry  to  the  Lord  because  of  the 
oppressor  :^  and  He  will  send  them  a  Savior  and  a  defender  to  deliver 
them. 

21.  And  the  Lord  shall  be  known  by  Egypt :  and  the  Egyptians 
shall  know  the  Lord  on  that  day,  and  they  will  worship  Him  with 
sacrifices  and  oflferings :  and  they  will  make  vows  to  the  Lord,  and 
perform  them.^^ 

22.  And  the  Lord  will  strike  Egypt  with  a  scourge,  and  heal  it ; 
and  they  will  return  to  the  Lord,  and  He  will  be  pacified  towards 
them,  and  heal  them. 


•'  Si4pra  19  :  14.  There  phall  be  nothing  to  be  done  by  them,  or  for  their  advantage.  All  ranks  of 
men  nball  be  confounded. 

"  "When  Nabuchodonosor  came,  and  all  the  hands  of  brave  men  were  weak,  like  those  of  women,  even 
the  name  uf  Juda  was  a  name  of  ti'rror  to  Egypt,  because  it  suffered  such  calamities  whilst  endeavoring 
to  awiat  it."  St.  Jerome. 

"  The  diiiplay  of  Divine  justice. 

•  The  calamitiea  which  overtook  Juda  shall  terrify  Egypt  likewise. 

«'  Several.  s^  Hebrew. 

"  H.  r.  "To."  Invoking,  worshipping  Him.  Men  swear  to  Ulm,  whom  they  adore  as  Essential  Truth. 
The  partial  fulfilment  of  these  predictions  may  be  seen  in  the  founding  of  a  Jewish  synagogue  at  Alex- 
andria, and  in  the  fact  that  Jewu,  with  some  proselytes,  were  in  various  parti«  of  Egypt.  Its  full  accom- 
pllahment  wa«  by  the  diffusion  of  Christianity,  which,  ut  a  vt^ry  early  period,  had  churches  and  schools 
there. 

"  Thl»  is  the  name  given  In  Ar.  and  in  Symmarhus.  P.  "The  city  of  destruction."  This,  which  was 
an  epithet  of  a  lion,  was  applied  to  a  city,  Leontopoli.s,  in  thi-  nome  of  Ileliopolis,  in  Egypt. 

"  ()ni«h,  the  high  priest,  under  Ptolcrawus  I'hilomctor,  180  years  A.C.,  built  a  temple  at  Leontopolls, 
on  the  model  of  the  tvmple  at  Jerusalem.  Joseph.  A.  13  :  6.  This,  however,  was  not  had  in  view  by  the 
prophet,  whose  mind  was  opened  to  behold  the  future  progress  of  the  true  religion  under  the  Messiah. 

-'  The  literal  fulfilment  of  this  prediction  is  not  known;  but  the  general  difTusion  of  tho  Christian 
religion  in  Kgypt,  in  the  early  ages,  corresponds  to  each  special  prophecy. 

^  This  foems  to  have  reference  to  temporal  oppression.  Relief  from  anarchy,  by  the  establishment  of 
a  lawful  ruler,  may  be  meant. 

^'  The  arcomplishment  is  to  be  sought  in  Christian  times. 


ISAIAH     XX.  163 

23.  In  that  day  there  shall  be  a  way  from  Egypt  to  the  Assyrians, 
and  the  Assyrian  shall  enter  into  Egypt,  and  the  Egyptian  unto  the 
Assyrians  :  and  the  Egyptians  shall  serve^^  the  Assyrian. 

24.  In  that  day  shall  Israel  be  the  third  to  the  Egyptian  and  the 
Assyrian :  a  blessing^  in  the  midst  of  the  land, 

25.  Which  the  Lord  of  hosts  hath  blessed,  saying :  Blessed  be  My 
people  of  ^^  Egypt,  and  the  work  of  My  hands  to  the  Assyrian :  but 
Israel  is  My  inheritance.^ 


CHAPTER   XX. 

THE    IGNOMINIOUS    CAPTIVITY    OF    THE    EGYPTIANS    AND    THE    ETHIOPIANS. 

1.  In  the  year  that  Tharthan^  entered  into  Azotus,^  when  Sargon^ 
the  king  of  the  Assyrians  had  sent  him,  and  he  had  fought  against 
Azotus,  and  had  taken  it : 

2.  At  the  same  time  the  Lord  spake  by  Isaiah,^  the  son  of  Amos, 
saying :  Go,  and  loose  the  sackcloth  from  off  thy  loins,  and  take  off 
thy  shoes  from  thy  feet.  And  he  did  so,  and  went  naked,^  and  bare- 
foot. 

3.  And  the  Lord  said :  As  My  servant  Isaiah  hath  walked  naked 
and  barefoot,  it  shall  be  a  sign  and  a  wonder  of  three  years^  on 
Egypt,  and  on  Ethiopia, 

4.  So  shall  the  king  of  the  Assyrians  lead  away  the  prisoners  of 
Egypt,  and  the  captivity  of  Ethiopia,  young  and  old,  naked  and  bare- 
foot, with  their  buttocks  uncovered  to  the  shame  of  Egypt.^ 

^  II.  p.  "With,"    Serve  God  with  the  Assyrians. 

^  A  source  of  blessing,  an  occasion  of  joy, 

^'  The  preposition  is  not  in  the  text,  here,  or  in  the  following  clause, 

=>*  The  other  nations  are  called  to  the  faith  by  the  mere  act  of  Divine  mercy.  The  Israelites  are,  in 
some  degree,  heirs  of  the  covenant  made  with  their  fathers.  St,  Jerome  observes :  "  Israel  shall  not  be 
chosen  between  the  Egyptian  and  the  Assyrian.  At  one  time,  Antiochus  and  Demetrius,  drawing  to 
themselves  the  kingdom  of  Juda;  at  another,  the  Ptolemys  claiming  possession  of  it;  but  itself  being 
placed  under  the  Roman  empire,  and  thereby  under  the  power  of  Christ,  shall  be  of  the  same  condition 
as  Egypt  and  Assyria,  and  shall  be  blessed  throughout  all  the  land ;  for  'the  law  shall  go  forth  from 
Sion,  and  the  word  of  the  Lord  from  Jerusalem.'" 

*  General  of  the  Assyrian  army.  His  name  is  believed  to  mean  '•  high  personage,"  or  "crown  of  the 
body." 

2  A  city  in  the  southern  part  of  Palestine,  towards  Egypt. 

'  It  is  conjectured  that  he  occupied  the  Assyrian  throne  but  a  short  time,  between  Salmanasar  and 
Sennacherib.  ■»  Lit,  "By  the  hand  of," 

*  Persons  were  styled  naked  when  they  were  without  their  outward  garments, 

•*  The  prophet  is  thought,  by  some,  to  have  continued  for  three  years  to  present  himself  in  this 
state,  in  order  to  excite  attention  to  the  impending  calamity.  St.  Jerome  remarks:  "It  signifies  that 
Egypt  and  Ethiopia  are  to  be  laid  waste  in  three  years  by  the  Assyrians." 

''  Their  appearance  as  bondmen,  led  into  captivity.,  is  represented  in  humiliating  terms. 


164  THE    PROPHECY    OF    ISAIAH. 

5.  And  they  shall  be  afraid,  and  ashamed  of  Ethiopia,  their  hope, 
and  of  Egypt,  their  glory. 

6.  And  the  inhabitants  of  this  isle^  shall  say  in  that  day :  Lo,  this 
was  our  hope,  to  whom  we  fled  for  help,  to  deliver  us  from  the  king 
of  the  Assyrians :  and  how  shall  we  be  able  to  escape  ? 


CHAPTER   XXI. 

THE  DESTRUCTION  OF  BABYLON  BY  THE  MEDES  AND  PERSIANS;  A  PROPHECY  AGAINST 
THE  EDOMITES  AND  THE  ARABIANS. 

1.  The  burden  of  the  desert  of  the  sea.*  As  whirlwinds  come 
from  the  south,  it'^  cometh  from  the  desert,  from  a  terrible  land. 

2.  A  grievous  vision  is  told  me :  the  faithless  man^  dealeth  faith- 
lessly :  and  the  spoiler  spoileth.  Go  up,  0  Elam,^  besiege,  0  Mede. 
I  have  made  all  the  mourning  thereof  cease.^ 

3.  Therefore  are  my  loins  filled  with  pain;  anguish  hath  taken 
hold  of  me,  as  the  anguish  of  a  woman  in  labor :  I  fell  down  at  the 
hearing  of  it ;  I  was  troubled  at  the  seeing  of  it. 

4.  My  heart  faileth,  darkness^  amazeth  me  :  Babylon,  my  beloved, 
is  become  a  wonder  to  me.'^ 


■  ^X.    The  whole  country  of  Palestine,  although  not  insular,  was  called  by  this  term. 

*  This  prophecy  regards  Babylon,  y.  9.  The  inscription  is  difficult  to  decipher.  The  plain  on  which 
the  city  was  built  was  occasionally  overflowed  by  the  Euphrates,  before  the  construction  of  dams  by 
Semiramis.  This  may  have  given  occasion  to  the  appellation  *'  of  sea."  St.  Jerome  considers  it  so  called 
from  the  desolation  brought  on  it.  Jer.  51  :  36. 

'  The  invading  army  of  Medes  and  Persians  under  Cyrus.  St.  Jerome  says:  "  The  people  of  Babylon, 
or  Babylon  herself,  is  represented  as  expressing  fear,  since  he  leads  forward  Mcdes  and  Elamites  against 
her,  and  advanc«!S  from  the  desert.  She  employs  a  comparison :  As  a  violent  tempest  usually  arises  from 
the  blowing  of  the  south  wind,  so  desolation  comes  on  me  from  the  desert,  ttom  the  frightful  land,  the 
very  name  of  which  I  cannot  hear  without  terror." 

*  The  treacherous  man— he  that  acteth  falsely.  The  tc.xt  seems  to  contain  a  truism :  but  it  is  in- 
tended to  express  strongly  the  faithlessness  and  rupacity  presented  to  the  vision  of  the  prophet. 

*  This  was  the  ancient  name  of  Persia,  used  by  the  writers  before  the  exile. 

*  Qod  puts  an  end  to  the  mourning  caused  by  Babylonian  tyranny. 

*  1».  "  Fearfulness." 

•>  P.  "The  night  of  my  pleasure  hath  lie  turn«d  into  fear  unto  me."  This  was  strikingly  fulfilled 
wh«ai  Balthazar  was  surprised  at  his  banciuct  by  the  invading  army  under  Cyrus.  Dan.  5  :9.  St.  Jerome 
took  the  term  which  signifies  '•  twilight,"  3iyj  for  Babylon :  '•  Instead  of  what  we  have  rendered  :  '  Baby- 
lon, my  beloved,'  we  read  in  the  Hebrew,  ^D\i/r\  ^W}  which  is  the  very  word  which  we  have  put  at  the 
commencement  of  the  prophecy  regarding  Babylon:  'on  the  dark  mountain;'  for  Htyj  is  translated 
'dark.'  This  city  is  properly  so  styled  on  account  of  its  height,  and  its  proud  summit  towering  to 
heaven."    JUiraculum  of  V.  here  means  an  object  of  terror,  as  the  Uebrew  term  implies. 


ISAIAH     XXI.  165 

5.  Prepare  the  table  f  behold  in  the  watch-tower  them  that^  eat 
and  drink :  arise,  ye  princes,  take  up^*'  the  shield. 

6.  For  thus  the  Lord  said  to  me  :  Go,  and  set  a  watchman :  and 
whatsoever  he  shall  see,  let  him  tell. 

7.  And  he  saw  a  chariot  with  horsemen  in  pairs,  a  rider  upon  an 
ass,^^  and  a  rider  upon  a  camel :  and  he  beheld  them  diligently  with 
much  heed. 

8.  And^^  a  lion  cried  out :  On  the  watch-tower  of  the  Lord^^  I  am 
standing  continually  by  day :  and  on  my  ward  I  am  standing  whole 
nights. 

9.  Behold,  this  man  cometh,  the  rider  upon  the  chariot  with  two 
horsemen,  and  he  answered,  and  said:  Babylon  is  fallen,  she  is 
fallen,^^  and  all  the  graven  gods  thereof  are  broken  unto  the  ground. 

10.  0  my  threshing,  and  the  produce  of  my^^  floor,  that  which  I 
have  heard  of  the  Lord  of  hosts,  the  God  of  Israel,  I  have  declared 
to  you. 

11.  The  burden  of  Duma^^  calleth  to  me  out  of  Seir :  Watchman, 
what  of  the  night  ?  watchman,  what  of  the  night  ?^^ 

12.  The  watchman  said  :  The  morning  cometh,  also  the  night  :^^  if 
ye  seek,  seek :  return,  come.^^ 


■  In  the  midst  of  the  banquet  the  announcement  of  the  enemy's  approach  struck  terror  into  all. 
Herodotus  1  :  191.    Xenophon,  Cyrop.  7  :  5,  concur  with  Daniel  in  the  substance  of  the  narrative. 

•''  n.  P.  "  Watch  in  the  watch-tower,  eat,  drink." 

"  H.  P.  "  Anoint."    Polish  them  for  use. 

^*  P.  "A  chariot  of  asses,  and  a  chariot  of  camels."  Sept.,  Chald.,  Syr.,  support  V.,  which,  as  Ges.  ob- 
serves, seems  designed  to  mark  a  peculiarity  of  the  Persian  army  under  Cyrus.  Strabo  remarks  of  the 
people  of  Caramania,  who  were  then  subjects  of  the  MedoPersians,  that  many  of  them  in  war  made  use 
of  asses,  for  want  of  horses,  15  :  2,  §  14.    The  Medes  rode  on  camels. 

*"  The  sentinel  cried  with  the  voice  of  a  lion.    The  sign  of  comparison  is  understood  :  "  as  a  lion." 

'=*  H.  P.  "  0  Lord." 

"  The  rider,  whom  St.  Jerome  takes  to  be  Cyrus,  advancing  against  the  city,  proclaimed  her  approach 
ing  fall,  which  the  sentinel  repeated.  Her  fall  was  a  type  of  the  overthrow  of  the  kingdom  of  the  wicked 
one,  concerning  which  the  same  words  are  employed  by  St.  John  in  Apoc.  18  :  2. 

"  Lit.  "  Son  of  my  floor."  V.  "  Filii  area}  meaj," — probably  "  fill."  The  wheat  is  figuratively  so  called. 
This  is  a  familiar  manner  of  addressing  the  oppressed  and  downtrodden  people  under  the  figure  of  corn 
threshed  and  winnowed.  St.  Jerome  says:  "He  apostrophizes  Jerusalem,  and  the  temple  which  was 
erected  on  the  threshing-floor  of  Orna,  and  says  to  her :  0  Jerusalem,  and  thou,  0  people  of  my  temple, 
let  not  what  I  have  said  appear  incredible  to  thee,  for  the  words  are  not  mine,  but  of  the  Lord,  whose 
words  I  have  repeated." 

"*  St.  Jerome  says,  that  "Duma  is  not  the  whole  province  of  Idumpea,  but  a  certain  part  of  it  towards 
the  south,  distant  about  twenty  miles  from  a  city  of  Palestine,  which  is  now  called  Eleutheropolis,  near 
which  are  the  mountains  of  Seir."    An  individual  calls  out  of  Seir. 

"  What  is  the  time  ?    What  is  the  state  of  things  ? 

"  The  sentinel  announces  that  morning  is  approaching,  but  that  night  is  still  lingering.  St.  Jerome 
explains  it  :  "The  morning  is  approaching  for  My  people,  and  night  remains  for  the  Idumean  nation :  I 
will  give  light  to  them ;  I  shall  leave  you  in  darkness." 

"  This  is  an  exhortation  to  return  earnestly  to  God,  in  order  to  escape  His  judgments.  "If  you  call 
for  My  aid,  and  if  you  are  of  the  race  of  My  servant  Abraham,  do  not  seek  Me  only  in  distress,  but  turn 
to  Me  with  your  whole  mind,  and  I  will  receive  you  penitent."  St.  Jerome. 


h 


166  THE    PROPHECY    OF    ISAIAH. 

13.  The  burden  of  Arabia.  In  the  forest,  at  evening,^  ye  shall 
sleep,  in  the  paths^^  of  Dedanim.^^ 

14.  Meeting  the  thirsty  bring  him  water,  ye  that  inhabit  the  land 
of  the  south,  meet  with  bread  him  that  fleeth. 

15.  For  they  are  fled  from  the  swords,  from  the  sword  that  hung 
over  them,  from  the  bent  bow,  from  grievous  battle  :^ 

16.  For  thus  saith  the  Lord  to  me :  Within  a  year,  according  to 
the  years  of  a  hireling,^  all  the  glory  of  Cedar^  shall  be  taken  away. 

17.  And  the  residue  of  the  number  of  strong  archers  of  the  chil- 
dren of  Cedar  shall  be  diminished :  for  the  Lord  the  God  of  Israel 
hath  spoken  it. 


CHAPTER  XXIL 

THE   PROPHET    LAMENTS   THE    DEVASTATION   OF    JUDA.     HE    FORETELLS    THE   DEPRIVA- 
TION  OF    SOBNA,  AND    THE    SUBSTITUTION    OF    ELIACIM,  A    FIGURE    OF   CHRIST. 

1.  The  burden  of  the  valley  of  vision.^     What  aileth  thee  also, 
that  thou  too  art  wholly  gone  up  to  the  housetops  ?^ 

2.  Full  of  clamor,^  a  populous*  city,  a  joyous  city :  thy  slain  are 
not  slain  with  the  sword,  nor  dead  in  battle.^ 

3.  All  thy  princes  are  fled  together,  and  are  bound  hard  :^  all  that 
were  found,  are  bound  together ;  they  are  fled  far  off. 

4.  Therefore  have  I  said  :  Depart  from  me ;  I  will  weep  bitterly : 


*  p.  ''  In  Arabia."    The  Hebrew  term  bears  both  interpretations, 
"  P.  *'  Ye  travelling  companies."    "  Caravans." 

*  Dedan  is  in  North  Arabia.  Forests  are  not  in  this  country,  which  is  rather  barren,  with  slight 
brushwood.  St.  Jerome  conceives  that  the  Jews  returning  from  Babylon  halted  in  Arabia.  The  pro- 
phecy, however,  seems  to  regard  the  Arabians  pursued  by  a  fierce  enemy. 

"  We  know  not  before  what  enemy  they  fled.  Some  conjecture  it  to  have  been  the  Babylonians.  Those 
of  the  south  are  called  on  to  relieve  the  fugitives  with  bread  and  water. 

°'  The  hireling's  year  appears  shorter,  because  he  is  occupied,  and  is  encouraged  by  the  hope  of  reward. 
It  is  counted  strictly. 

3*  A  oonslderable  city  of  Arabia. 

*  This  means  Jerusalem,  of  which  a  great  portion  was  built  in  a  valley.  See  Jeretn.  21 ;  13.  It  may 
have  been  called  valley  of  vision,  with  reference  to  the  neighboring  mountain,  Moria.  11  Par.  3  : 1. 

*  The  citizens  mounted  on  the  housetops,  give  expression  to  their  fears.    A  siege  is  described. 
»  Full  of  tumult. 

«  This  regards  her  previous  condition,  when  she  was  prosperous  and  secure. 

*  The  approach  of  the  enemy  had  caused  terror  and  confusion,  and  given  occasion  to  many  deaths. 

"  P.  "  Bound  by  the  archers."  Kocher  and  Elohhorn  understand  the  text  as  saying,  that  they  were 
taken  prisoners  without  having  discharged  an  arrow— unresistingly.  St.  Jerome  seems  to  have  read: 
HB'pa  instead  of  ni^pD. 


ISAIAH     XXII.  101 

labor  not  to  comfort  me,  for  the  devastation  of  the  daughter^  of  my 
people. 

5.  For  it  is  a  day  of  slaughter,  and  of  treading  down,  and  of  weep- 
ing to  the  Lord,  the  God  of  hosts,  in  the  valley  of  vision,  mining^  the 
wall,  and  resounding^  on  the  mountain.^'* 

6.  And  Elam"  took  the  quiver,  the  chariot  of  the  horseman,  and 
the  shield  was  taken  down  from  the  wall.^^ 

7.  And  thy  choice  valleys  are  full  of  chariots,  and  the  horsemen 
place  themselves  in  the  gate. 

8.  And  the  covering  of  Juda  shall  be  removed,^^  and  thou  shalt  see 
on  that  day  the  armory  of  the  house  of  the  forest. ^^ 

9.  And  ye  shall  see  the  breaches  of  the  city  of  David,  that  they 
are  many :  and  ye  have  gathered  together  the  waters  of  the  lower 
pool, 

10.  And  ye  have  numbered  the  houses  of  Jerusalem,^^  and  broken 
down  houses  to  fortify  the  wall. 

11.  And  ye  made  a  ditch  between  the  two  walls  for  the  w^ater  of 
the  old  pool  :^®  and  ye  have  not  looked  up  to  the  Maker  thereof,  nor 
Him  that  wrought  it  long  ago  have  ye  regarded. ^'^ 

12.  And  the  Lord  the  God  of  hosts  on  that  day  will  call  to  weep- 
ing, and  to  mourning,  to  baldness,  and  to  girding  w^ith  sackcloth : 

13.  And  behold,  joy  and  gladness,  killing  calves,  and  slaying  rams, 
eating  flesh,  and  drinking  wine :  Let  us  eat,  and  drink,^^  for  to-morrow 
we  shall  die.    . 


'  By  a  usual  figure,  the  people  is  spoken  of  as  a  maiden. 

'  Scrutans,  V.  H.,  means  to  dig.  It  has  reference  to  the  efforts  made  by  the  besiegers  to  break  through 
the  wall. 

°  "  Magnificus."    V.  The  cry  of  the  besiegers  re-echoed  by  the  surrounding  hills,  is  meant  by  H. 

*"  St.  Jerome  says:  "The  army  of  Babylon  is  described  as  entering  the  city,  occupying  the  temple,  and 
proudly  advancing  in  chariots  through  the  streets."  R.  understands  it  as  marking  the  destruction  of  the 
wall,  and  the  shouts  of  those  fleeing  to  the  mountains  from  the  captured  city.  L.  "Walls  are  broken, 
and  crying  is  heard  against  the  mountain." 

"  Southern  Media,  with  Persia,  had  soldiers  in  the  invading  army.  The  Medes  and  Persians  were 
famous  archers. 

'■^  The  meaning  of  V.  is  that  the  protectors  of  the  city  were  compelled  to  abandon  its  defence.  ^'D  was 
taken  for  "  wall"  by  all  the  ancient  interpreters.  Moderns  take  it  to  be  the  proper  name  of  a  people  of  Me- 
dia, or  Assyria,  or  of  a  country  near  the  river  Kur,  which  flows  into  the  Caspian  Sea.  L.  has,  "Kir  un- 
covereth  the  shield."    The  leathern  case  in  which  it  was  preserved  was  removed,  preparatory  to  its  use. 

"  The  disgrace  and  humiliation  of  the  city  are  represented  under  the  figure  of  tearing  the  veil  from  a 
female. 

"  The  armory  was  so  called,  being  made  of  cedar  wood  of  Mount  Libanus. 

"  Examining  which  of  them  might  be  spared. 

'^  Various  measures  of  defence  are  enumerated. 

"  In  their  distress,  whilst  devising  means  to  protect  themselves,  they  were  not  duly  mindful  of  God, 
who  alone  can  save.  *•  They  made  a  cistern  between  the  two  walls,  and  repaired  the  old  cistern  to  keep 
the  water,  and  neglected  to  ask  the  aid  of  God,  who  is  the  builder  of  the  city,  and  the  Lord  of  man"  St. 
Jerome. 

^^  Wisdom  2:6;  Infra  56  :  12;  1  Cor.  15  :  32.  Men  continue  to  indulge  the  pleasures  of  the  table  until 
the  very  moment  of  calamity. 


168  THE    PROPHECY    OF    ISAIAH. 

14.  And  the  voice  of  ^^  the  Lord  of  hosts  was  revealed  in  my  ears : 
Surely  this  iniquity  shall  not  be  forgiven  you  till  ye  die,  saith  the 
Lord  God  of  hosts. 

15.  Thus  saith  the  Lord  God  of  hosts  :  Go,  get  thee  in  to  him  that 
dwelleth  in  the  tabernacle,^  to  Sobna  who  is  over  the  temple  :"^  and 
thou  shalt  say  to  him  :^ 

16.  What  dost  thou  here,  or  as  if  thou  wert  somebody  here  ?^  for 
thou  hast  hewed  thee  out  a  sepulchre  here,  thou  hast  hewed  out^  a 
monument  carefully  in  a  high  place,  a  dwelling  for  thyself  in  a  rock. 

17.  Behold,  the  Lord  will  cause  thee  to  be  carried  away,  as  a  cock 
is  carried  away,^  and  He  will  lift  thee  up  as  a  garment.^^ 

18.  He  will  crown  thee  with  a  crown  of  tribulation,^^  He  will  toss 
thee  like  a  ball  into  a  large  and  spacious  country:  there  shalt  thou 
die,  and  there  shall  the  chariot  of  thy  glory  be,  shame^  of  the  house 
of  thy  Lord. 

19.  And  I  will  drive  thee  out  from  thy  station,  and  depose  thee 
from  thy  ministry.^ 

20.  And  it  shall  come  to  pass  in  that  day,  that  I  will  call  My 
servant  Eliacim,  the  son  of  Helciah, 

21.  And  I  will  clothe  him  with  thy  robe,  and  will  strengthen  him 
with  thy  girdle,  and  will  give  thy  pbwer  into  his  hand  :^  and  he  shall 
be  as  a  father  to  the  inhabitants  of  Jerusalem,  and  to  the  house  of 
Juda. 

22.  And  I  will  lay  the  key  of  the  house  of  I)avid  upon  his 


»»  "  The  Tolce  of"  is  not  in  the  text. 

'"  pDH  P.  "Treasurer."  It  appears  to  mean  rather  a  privy  counsellor,  one  honored  with  the  royal 
confidence,  and  dwelling  in  the  palace. 

'"  11.  F.  "  Over  the  house."  Ue  was  a  confidential  minister.  St.  Jerome  thinks  that  he  was  high- 
priest,  which  others  question. 

^  The  last  clause  is  in  two  MSS.,  though  not  in  the  received  reading. 

■■"  P.  "  What  hast  thou  here,  and  whom  hast  thou  here?"  It  appears  that  he  was  at  the  time  amidst 
the  royal  sepulchres,  seeking  to  secure  a  burial-place  for  himself.  The  prophet  reminds  him  that  he  has 
no  claim  to  such  an  honor. 

^  P.  "  As  he  that  heweth  him,"  Ac.  Qes.  approves  of  the  translation  in  the  second  person,  as  a  con- 
tinuation of  tiie  address,  conformably  to  all  the  ancient  versiouK. 

'^*  St.  Jerome  derived  this  interpretation  from  his  Jewish  teacher.  Ges.  translates  it,  "The  Lord  will 
cast  thee  away  with  the  throw  of  a  man ;"  that  is,  with  a  strong  throw. 

*  L.  "  lie  will  lay  fast  hold  of  thee."    This  is  conformable  to  Ges. 

^  This  seems  to  have  been  Intended  as  a  translation  of  the  first  member  of  the  verse.  ofwJuch  a  second 
translation,  now  generally  adopt«;d,  is  sul^joined.  H.  signifies  a  turban,  from  a  verb  "  to  roll  up,"  as  the 
bead-dress  or  turban  was  formed  by  rolling  up  linen.  P.  "He  will  roll  thee  up  as  a  bundle,  and  (toss 
thee)  like  a  ball  into  a  country  of  ample  space." 

^  L.  "Thou  diHgra<w."  It.  likewise.  St.  Jerome  appears  to  have  so  understood  it.  Sobna,  by  his 
punishment,  disgraced  his  station,  and  was  doomed  to  die  far  uway  from  scenes  of  honorable  contest. 
His  chariot  was  a  subject  of  pride  to  him. 

""  U.  V.  "From  thy  state  shall  he  pull  thee  down."  This  change  of  person  is  judged  by  Ges.  to  be  a 
mere  dilTerenoe  of  reading,  since  Sept.,  Syr.,  ai«  well  as  V.,  have  the  first  person  throughout. 

*°  This  power  seems  to  have  been  next  to  that  of  the  king. 


ISAIAH    XXIII.  169 

shoulder  :^^  and  he  will  open,  and  none  shall  shut :  and  he  will  shut, 
and  none  shall  open.^^ 

23.  And  I  w^ill  fasten  him  as  a  tent-nail  in  a  sure  place,^  and  he 
shall  be  for  a  throne  of  glory^^  to  the  house  of  his  father. 

24.  And  they  shall  hang  upon  him  all  the  glory  of  his  father's 
house,^  divers  kinds  of  vessels,  every  little  vessel,  from  the  vessels 
of  cups  even  to  every  instrument  of  music.^^ 

25.  On  that  day,  saith  the  Lord  of  hosts,  shall  the  tent-nail  be 
removed,  that  was  fastened  in  the  sure  place :  and  it  shall  be  broken 
and  shall  fall :  and  that  which  hung  thereon,  shall  perish,^^  because 
the  Lord  hath  spoken  it. 


CHAPTER   XXIIL 

THE  DESTRUCTION  OF  TYRE.   IT  SHALL  BE  REPAIRED  AGAIN  AFTER  SEVENTY  YEARS. 

1.  The  burden  of  Tyre.  Wail,  ye  ships  of  the  sea,^  for  the  house 
is  destroyed,  from  whence  they  were  wont  to  come :  from  the  land  of 
Cethim  it  is  revealed  to  them.^ 

2.  Be  silent^^  ye  that  dwell  in  the  island  :^  the  merchants  of  Sidon^ 
passing  over  the  sea,  have  filled  thee.® 


^*  This  was  done  in  communicating  authority  to  him.    It  is  probable  that  he  carried  it  habitually  at 
his  side,  hanging  from  his  shoulder,  as  the  symbol  of  his  authority.    It  was  the  key  of  the  palace. 

^-^  This  expresses  his  entire  control  of  the  palace. 

^^  Give  him  a  sure  and  permanent  office. 

^*  He  shall  be  an  honor  and  ornament  to  his  family. 

^^  The  Hebrew  terms  here  employed  are  understood  to  mark  descendants  of  a  low  class,  who  derived 
honor  from  Eliacim.    P.  "The  offspring  and  the  issue."    L.  "Shoots  and  offshoots." 

^  The  term  may  be  understood  of  common  vessels.  All  those  related  to  him  are  compared  to  vessels 
of  various  kinds. 

2'  Whilst  Eliacim  is  confirmed  in  his  dignity,  and  surrounded  by  his  friends,  the  adherents  of  Sobna 
shall  be  put  aside  and  forgotten. 

'  P.  "Of  Tharsish."  Those  who  sailed  on  Tyrian  vessels  to  Carthage,  in  Africa,  or,  as  some  think, 
Tartessus,  in  Spain,  are  called  on  to  lament* over  the  fall  of  Tyre.  They  had  no  longer  a  home  to  which 
they  might  return.    "  It  is  laid  waste,  so  that  there  is  no  house,  no  entering  in."  P. 

^  The  news  of  the  fall  of  Tyre  reached  them  from  Italy,  the  land  of  Cethim,  whilst  they  lay  in  a  foreign 
harbor.    Some,  as  St.  Jerome  remarks,  take  the  isle  of  Cyprus  to  be  meant  by  Cethim,  a  city  bearing  that 
name  being  in  it  as  far  back  as  the  days  of  Cicero. 
'  With  terror. 

*  H.  is  here  applied  to  the  seaboard,  with  reference  to  the  former  condition  of  the  city.  L.  "Coast- 
land." 

*  The  two  cities  were  not  far  distant  one  from  the  other,  and  were  closely  united  by  commerce. 
"  With  merchandise.    The  prosperity  heretofore  enjoyed  is  referred  to. 


170  THE    PROPHECY    OF    ISAIAH. 

3.  The  seed  of  the  Nile^  in  many  waters,  the  harvest  of  the  river 
is  her  revenue  :  and  she  is  become  the  mart  of  the  nations. 

4.  Be  thou  ashamed,  0  Sidon  :^  for  the  sea  speaketh,  even  the 
strength  of  the  sea,^  saying :  I  have  not  been  in  labor,  nor  have  I 
brought  forth,  nor  have  I  nourished  up  young  men,  nor  brought  up 
virgins. 

5.  Wlien  it  shall  be  heard  in  Egypt,  they^*^  will  be  sorry  when  they 
shall  hear  of  Tyre  : 

6.  Pass  over  the  seas,^^  wail,  ye  inhabitants  of  the  island. 

T.  Is  not  this^^  your  city,  which  gloried  of  old  in  her  antiquity  ? 
her  feet  shall  carry  her  afar  off  to  sojourn. 

8.  Who  hath  taken  this  counsel  against  Tyre  that  was  formerly 
crowned, ^^  whose  merchants  were  princes,  and  her  traders  the  nobles 
of  the  earth  ? 

9.  The  Lord  of  hosts  hath  designed  it,  to  pull  down  the  pride  of  all 
glory,  and  bring  to  disgrace  all  the  glorious  ones  of  the  earth. 

10.  Pass  thy  land  as  a  river,  0  daughter  of  the  sea,^*  thou  hast  a 
girdle  no  more.^'^ 

11.  He  stretched  out  His  hand  over  the  sea.  He  troubled  king- 
doms :  the  Lord  hath  given  a  charge  against  Canaan,  to  destroy  the 
strong  ones^®  thereof. 

12.  And  He  said :  Thou  shalt  glory  no  more,  0  oppressed^^  virgin 
daughter  of  Sidon :  arise,  and  sail  over  to  Cethim,^^  there  also  thou 
shalt  have  no  rest.^^  ^ 

13.  Behold  the  land  of  the   Chaldeans;    there  was  not  such  a 

'  The  Nile.    It  Is  called  "  Black,"  from  the  dark  color  of  its  waters,  and  of  the  soil  on  its  banks. 

•  Sidon  was  the  mother  of  Tyre,  whose  destruction  she  witnessed  with  pain  and  confusion. 

•  "The  strength  of  the  sea,"  denotes  a  fortress  on  the  sea-shore,  or  the  city  of  Tyre  herself  "I  ob- 
Mzred  before,"  says  St.  Jerome,  "  that  Tyre  was  a  colony  of  the  Sidonians.  Hear  therefore,  0  mother, 
•II  the  seas  joining  together  in  complaints  against  thy  daughter,  and,  in  some  measure,  giving  utter- 
ance to  them,  although  naturally  incapable  of  speaking.  I  have  carried  hither  wealth  to  no  purpose ;  I 
have  brought  riches  to  Tyre  from  all  parts  without  avail:  this  city,  which  was  rich,  luxurious,  populous, 
containing  a  crowd  of  children,  a  multitude  of  youths,  her  streets  echoing  with  the  joyful  sounds  of 
Tlrglos  and  lofants,  young  men  and  damsels,  is  now  reduced  to  solitude." 

"  The  Egyptians,  on  hearing  of  the  destruction  of  Tyre,  lament  the  loss  of  their  commercial  mart. 

*'  II.  P.  "  Pass  ye  over  to  Tarshish."  The  inhabitants  of  Tyre  are  exhorted  to  flee  ttom  their  city, 
which  enemies  destroy. 

»•  P.  '•!»  this  your  Joyoas  city?" 

"  H.  P.  "The  crowning  city."    Princes  depended  on  her  in  her  colonies. 

"  II,  P.  "  0  daughter  of  Tarshish !"  The  name  of  this  port  is  used,  as  it  were,  to  invite  the  inhabitants 
to  free  commerce,  the  rival  city  being  overthrown.  St.  Jerome,  however,  explains  it  of  a  summons  to 
pan  Into  captivity,  croMing  the  country,  as  one  crosses  a  rivulet. 

"  8t  Jerome,  after  Hymmaehns,  explains  this  as  meaning  that  she  cannot  resist  her  enemies,  not  being 
girded  for  resistance,  and  having  none  to  protect  her. 

»  H.  P.  "The  strongholds." 

"  The  city  of  Sidon  Is  here  represented  as  a  maid  that  has  suffered  violence.  The  calamities  which 
overtook  her  are  thus  slgnifled. 

**  The  Inhabitants  are  encouraged  to  flee  to  Cyprus,  or,  as  some  understand  it,  to  Italy. 

"  Constant  watchfulness  against  enemies  shall  be  necessary. 


ISAIAH    XXIV.  ¥H 

people  f^  the  Assyrian  founded  it  :^^  they  have  led  away  the  strong 
ones^^  thereof^  into  captivity ;  they  have  destroyed  the  houses 
thereof;  they  have  brought  it  to  ruin. 

14.  Wail,  0  ye  ships  of  the  sea  ;^  for  your  strength  is  laid  waste. 

15.  And  it  shall  come  to  pass  in  that  day,  that  thou,  0  Tyre,  shalt 
be  forgotten,  seventy  years,  according  to  the  days  of  one  king  :^  but 
after  seventy  years,  there  shall  be  unto  Tyre  as  the  song  of  a  harlot.^ 

16.  Take  a  harp ;  go  about  .the  city,  thou  harlot  that  hast  been 
forgotten ;  sing  well,  sing  many  a  song,  that  thou  mayest  be  remem- 
bered. 

17.  And  it  shall  come  to  pass  after  seventy  years,  that  the  Lord 
will  visit  Tyre,  and  will  bring  her  back  again  to  her  traffic  ;  and  she 
will  commit  fornication  again^  with  all  the  kingdoms  of  the  world 
upon  the  face  of  the  earth. 

18.  And  her  merchandise  and  her  hire  shall  be  sanctified  to  the 
Lord  :^  and  they  shall  not  be  kept  in  store,  nor  laid  up :  for  her 
merchandise  shall  be  for  them  that  shall  dwell  before  the  Lord,^^  that 
they  may  eat  unto  fulness,  and  be  clothed  for  a  continuance.^ 


CHAPTER   XXIV. 


THE  JUDGMENTS  OF  GOD  UPON  ALL  THE  SINNERS  OF  THE  WORLD.  A  REMNANT  SHALL 

JOYFULLY  PRAISE  HIM. 

1.  Behold,  the  Lord  will  lay  waste  the  earth,^  and  strip  it,  and 
spoil  the  surface  thereof,  and  scatter  abroad  the  inhabitants  thereof. 

^  They  had  not  yet  obtained  a  name  among  the  nations. 

^'  The  Assyrians,  having  invited  the  Chaldeans  from  the  northern  mountains,  employed  them  as  mer- 
cenaries, and  gave  them  a  fixed  habitation  in  Southern  Mesopotamia.  P.  '•  Founded  it  for  them  that 
dwell  In  the  wilderness."  ^  The  Chaldeans. 

^  Of  Tyre.    It  appears  that  the  Chaldeans  were  conspicuous  in  the  invading  army. 

-*  P.  "OfTarshish." 

"^  Nabuchodonosor  and  his  sons  are  thought  to  be  embraced  by  this  expression,  he  having  reigned 
during  the  greater  part  of  this  period.  St.  Jerome  observes,  that  some  take  it  as  a  general  term,  beyond 
which  no  single  reign  can  be  expected  to  extend. 

^  Tyre  is  compared  to  a  harlot,  slighted  for  a  time,  and  afterwards  resuming  the  marks  of  gaiety,  and 
studying  to  attract  lovers.    A  particular  song,  then  well  known,  is  thought  to  be  alluded  to. 

"^  The  vices  incidental  to  commerce,  and  especially  idolatry,  are  predicted  as  renewed  with  the  return- 
ing prosperity  of  the  city.  After  the  taking  of  Babylon  by  Cyrus,  the  Tyrians  were  relieved  from  oppres- 
sion, though  they  remained  subject  to  the  Persians.  They  concurred  with  the  Sidonians  in  supplying 
Xerxes  with  vessels  for  the  expedition  to  Greece. 

^  Her  conversion  is  here  predicted.    She  shall  devote  the  fruits  of  her  commerce  to  religion. 

^  The  ministers  of  religion. 

**  Abundant  support  and  elegant  raiment  are  to  be  given  them. 
*  The  land  of  Juda  is  probably  meant,  although  the  whole  earth  may  be  understood. 


172  THE    PROPHECY    OF    ISAIAH. 

2.  And  it  shall  be  as  with  the  people,  so  with  the  priest ;  and  as 
with  the  servant,  so  with  his  master  :  as  with  the  handmaid,  so  Avith 
her  mistress ;  as  with  the  buyer,  so  with  the  seller  ;  as  with  the  lender, 
so  with  the  borrower ;  as  with  him  that  calleth  for  his  money,  so  with 
him  that  oweth.^ 

3.  With  desolation  shall  the  earth  be  laid  waste ;  and  it  shall  be 
utterly  spoiled ;  for  the  Lord  hath  spoken  this  word.^ 

4.  The  earth  mourneth  and  fadeth  away,  and  is  weakened;  the 
world  fadeth  away :  the  height^  of  the  people  of  the  earth  is  weak- 
ened. 

5.  And  the  earth  is  infected  by^  the  inhabitants  thereof:  because 
they  have  transgressed  the  laws :  they  have  changed  the  ordinance ; 
they  have  broken  the  everlasting  covenant. 

6.  Therefore  shall  a  curse  devour  the  earth ;  and  the  inhabitants 
thereof  shall  sin  :®  and  therefore  they  that  dwell  therein  shall  be  mad  -J 
and  few  men  shall  be  left. 

7.  The  vintage  mourneth ;  the  vine  languisheth  away ;  all  the 
merry-hearted  sigh. 

8.  The  mirth  of  timbrels  hath  ceased :  the  noise  of  them  that 
rejoice  is  ended ;  the  melody  of  the  harp  is  silent. 

9.  They  shall  not  drink  wine  with  a  song:  the  drink^  shall  be 
bitter  to  them  that  drink  it. 

10.  The  city  of  vanity^  is  broken  down ;  every  house  is  shut  up ; 
no  man  cometh  in. 

11;  There  shall  be  a  crying  for  wine^°  in  the  streets :  all  mirth  is 
forsaken :  the  joy  of  the  earth  is  gone  away. 

12.  Desolation  is  left  in  the  city ;  and  calamity  shall  break  down 
the  gates.^^ 

13.  For  it  shall  be  thus  in  the  midst  of  the  earth,  in  the  midst  of 
the  peoples,  as  if  a  few  olives,  that  remain,  should  be  shaken  out  of 
the  olive-tree ;  or  grapes,  when  the  vintage  is  ended.^ 

14.  These^^  will  lift  up  their  voice,  and  give  praise ;  when  the  Lord 
shall  be  glorified,*^  they  will  make  a  joyful  noise  from  the  sea." 

•  All  clMsea  of  men  sbaU  be  treated  alike  in  the  Divine  visitation. 

•  iMUed  this  decree.  *  The  high  onesi  *  H.  P.  "Under." 
'  Shall  suffer  punishment 

"*  V.  **An  burned."  L.  "Dried  up."  The  burning  with  fever,  or  ftrom  other  internal  cause,  is  ex- 
preMed  in  the  text    Calamities  shall  thin  the  numbers  of  the  people. 

•  '^Jlff.    Strong  drink. 

•  H.  P.  *«  Of  conftision."    The  same  term  as  In  Oen.  1  :  2. 

^  The  want  of  it  being  extreme.  "  II.  L.  "  In  ruins  is  beaten  the  gate." 

••  Supra  17  :  6. 

"  The  few  who  remain  will  glTe  praise  to  Qod  for  His  mercies.    Their  voice  will  rise,  as  from  the  sea 
on  which  they  have  been  tossed. 
»*  P.  "  For  the  mivjesty  of  the  Lord."  "  From  the  west 


ItiAIAH     XXIV.  173 

15.  Therefore  glorify  ye  the  Lord  in  instruction  ;^^  the  name  of  the 
Lord  God  of  Israel  in  the  islands  of  the  sea. 

16.  From  the  ends  of  the  earth  we  have  heard  praises,  the  glory 
of  the  Just  One.^^  And  I  said :  My  secret  to  myself,^^  my  secret 
to  myself,  woe  is  me  :  the  prevaricators  have  prevaricated ;  and  with 
the  prevarication  of  transgressors  they  have  prevaricated. 

17.  Fear,  and  the  pit,  and  the  snare,^^  are  upon  thee,  0  thou  in- 
habitant of  the  earth. 

18.  And  it  shall  come  to  pass,  that  he  that  shall  flee  from  the 
noise  of  the  fear,  shall  fall  into  the  pit :  and  he  that  shall  rid  himself 
out  of  the  pit,  shall  be  taken  in  the  snare  :  for  the  flood-gates  from 
on  high  are  opened ;  and  the  foundations  of  the  earth  are  shaken. 

19.  With  breaking  is  the  earth  broken ;  with  crushing  is  the  earth 
crushed ;  with  trembling  the  earth  quaketh, 

20.  With  shaking  is  the  earth  shaken  as  a  drunken  man,  and  is 
removed  as  the  tent  of  one  night  i^*^  and  the  iniquity  thereof  is  heavy 
upon  it ;  and  it  shall  fall  and  not  rise  again. 

21.  And  it  shall  come  to  pass,  that  on  that  day  the  Lord  shall 
punish  the  host  of  heaven  on  high,^^  and  the  kings  of  the  earth,  on 
the  earth. 

22.  And  they  shall  be  gathered  together  as  in  the  gathering  of  one 
bundle  into  the  pit ;  and  they  shall  be  shut  up  there  in  prison  -P  and 
after  many  days  they  shall  be  visited.^ 

23.  And  the  moon  shall  blush,  and  the  sun  shall  be  ashamed,^^ 
when  the  Lord  of  hosts  shall  reign  on  mount  Sion,  and  in  Jerusalem, 
and  shall  be  glorified  in  the  sight  of  His  ancients. 


*"  0^1X3-  P.  "  In  the  fires."  L.  "  In  the  valleys."  II.  means  light.  It  here  denotes  the  east,  whence 
light  comes,  since  the  corresponding  words,  "the  sea,"  "the  islands  of  the  sea,"  mark  the  west. 

"  P.  "Glory  to  the  just  one."    Joyful  acclamations  to  the  good. 

^  P.  '^My  leanness,  my  leanness."  L.  "Evil  is  mine,  evil  is  mine."  The  prophet  complains  that  he 
pines  away  in  extreme  suffering.  Symmachu.s,  Jarchi,  and  others,  translate  it  conformably  to  a  cognate 
term  in  Chaldee,  which  signifies  secret.  St.  Jerome  says:  "This  is  the  cause  of  my  grief  and  sorrow,  on 
account  of  which  I  sail:  My  secret  to  myself:  My  secret  to  myself:  because  all  have  transgressed  the 
law  of  God,  and  the  punishment  of  the  Lord  is  not  postponed,  or  proclaimed  for  a  future  time ;  but  it 
impends,  and  already  reaches  the  inhabitants  of  the  land." 

"  Various  Divine  visitations  are  directed  to  punish  the  sinner.  Some  think  that  the  stratagems  of 
hunters  are  alluded  to. 

"^  Al.  "  As  a  hammock."  It  denotes  a  mat,  or  cloth,  suspended  between  the  boughs  of  trees,  used  for 
sleeping  by  night-watchers. 

"^^  Evil  angels,  who  are  in  the  air,  are  understood.    R.  after  St.  Jerome. 

^  The  punishment  of  the  fallen  angels  and  of  wicked  men  is  clearly  foretold.  They  are  to  be  finally 
shut  up  in  the  pit  of  hell. 

-'  They  shall  continue  to  be  punished  :  "After  the  just  shall  have  received  their  rewards,  the  wicked 
are  visited  with  perpetual  punishment."  St.  Jerome. 

^'  The  splendor  of  the  reign  of  God  is  thus  signified.  So  great  will  be  its  brilliancy,  that  the  sun  and 
moon  may  be  said  to  blush  before  it.  The  Church  triumphant  is  meant  by  mount  Sion  and  Jerusalem, 
in  which  God  reigns. 


174  THE    PROPHECY    OF    ISAIAH. 


CHAPTER   XXV. 


1.  0  Lord,  Thou  art  my  God ;  I  will  exalt  Thee,  and  give  glory 
to  Thy  name :  for  Thou  hast  done  wonderful  things,  Thy  designs  of 
old,  faithful,  true.^ 

2.  For  Thou  hast  reduced  the  city  to  a  heap,  the  strong  city  to 
ruin,  the  house  of  strangers  :^  to  be  no  city,  and  to  be  no  more  built 
up  forever : 

3.  Therefore  shall  a  strong  people  praise  Thee  :  the  city  of  mighty^ 
nations  shall  fear  Thee. 

4.  Because  Thou  hast  been  a  strength  to  the  poor,  a  strength  to 
the  needy  in  his  distress ;  a  refuge  from  the  whirlwind,  a  shadow  from 
the  heat :  for  the  blast  of  the  mighty  is  like  a  whirlwind  beating 
against  a  wall. 

5.  Thou  wilt  bring  down  the  tumult  of  strangers,  as  heat  in 
drought  :^  and  as  with  heat  under  a  burning^  cloud.  Thou  wilt  make 
the  branch  of  the  mighty  wither  away.^ 

6.  And  the  Lord  of  hosts  will  make  for  all  peoples  in  this  mountain, 
a  feast  of  fat  things,  a  feast  of  wine,^  of  fat  things  full  of  marrow, 
of  wine  purified  from  the  lees.^ 

7.  And  He  will  destroy  in  this  mountain  the  face  of  the  bond  with 
which  all  peoples  were  tied,®  and  the  web^^  that  He  wove  over  all 
nations. 

*  p.  "Faithfulness  and  truth."  Al.  " Truth,  certainty."  L.  "(Are  become)  faithful  confirmation." 
The  counReis  of  Qod  are  eternal  and  unfailing.    V.  retains  Amen. 

"  The  city  which  was  invaded  by  enemies,  v.  5.  St.  Jerome  understands  the  term  of  persons  estranged 
from  God. 

•  H.  denotes  "  fierce." 

*  As  heat  In  dry  weather  is  lessened  by  a  cloud  overhanging,  so  the  noise  of  strangers  is  silenced  by 
Divine  influence.  "As  the  vine  is  burnt  up,  and  withered  by  excessive  boat,  so  Thou  wilt  cause  the 
clamor  and  tumult  of  the  strangers,  that  is,  of  those  who  are  estranged  from  Thee,  to  die  away."  St. 
Jerome. 

*  The  epithet  is  not  in  the  text. 

•  L.  "8o  will  He  subdue  the  song  of  the  tyrants."    R.  gives  the  like  view.  P.  V. 
'  U.  P.  "On  the  lees." 

•  The  Ices  preserve  its  strength.  This  banquet  of  strong  wine  and  fat  meats  is  an  image  of  the  gifts 
of  God  to  His  people.  "After  the  passion  of  the  Lord,  when  freed  from  thirst,  heat,  and  whirlwind,  the 
Lord  will  make,  not  for  the  Jewish  people,  but  for  all  nations,  on  mount  Sion,  a  rich  baminet  of  fat,  holo- 
causts, and  wine  purified  from  the  lees,  so  as  to  cast  away  and  cause  to  be  swallowed  up  death,  and  th« 
bond  wherewith  all  nations  were  bound,  and  to  burst  the  net  of  death,  and  tho  web  that  wrapped  all 
nations."  St.  Jerome. 

»  The  bodge  of  sorrow  worn  by  mourners,  and  covering  the  face.    Some  take  It  for  the  surface  of  tho 
ol^ect  covered. 
'<>  This  is  another  expression  for  veil. 


ISAIAH    XXVI.  175 

8.  He  will  cast  death  down  headlong  forever :"  and  the  Lord  God 
will  wipe  away  tears  from  every  face  :^^  and  the  reproach  of  His 
people  He  will  take  away  from  off  the  whole  earth :  for  the  Lord  hath 
spoken  it. 

9.  And  they  will  say  on  that  day :  Lo,  this  is  our  God ;  we  have 
waited  for  Him,  and  He  will  save  us :  this  is  the  Lord ;  we  have 
patiently  waited  for  Him ;  we  will  rejoice  and  be  joyful  in  His  salva- 
tion. 

10.  For  the  hand  of  the  Lord  will  rest  in  this  mountain  :^^  and 
Moab^^  shall  be  trodden  down  under  Him,  as  straw  is  broken  in 
pieces  with  the  wain.^^ 

11.  And  he  will  stretch  forth  his  hands  under  him,  as  he  that 
swimmeth  stretcheth  forth  his  hands  to  swim  :^^  and  he  will  bring 
down  his  glory  with  the  dashing  of  his  hands. 

12.  And  the  bulwarks  of  thy  high  walls  shall  fall  and  be  brought 
low,  and  shall  be  pulled  down  to  the  ground,  even  to  the  dust. 


CHAPTER   XXVL 

A  CANTICLE  OF  THANKS  FOR  THE  DELIVERANCE  OF  GOD's  PEOPLE. 

1.  Ox  that  day  shall  this  song  be  sung  in  the  land  of  Juda.  Sion^ 
the  city  of  our  strength,  a  Savior,  a  wall  and  a  bulwark  shall  be  set 
therein.^ 

2.  Open  ye  the  gates ;  and  let  the  just  nation  that  keepeth  the  truth'^ 
enter  in. 

3.  The  old  error  is  passed  away  :^  Thou  wilt  keep  peace ;  peace, 
because  we  have  hoped  in  Thee. 

"  n.  p.  ''  He  will  swallow  up  death  in  victory."    1  Cor.  15  :  54.    The  last  term  means  "forever." 

'-  Apoc.  21  :4.    The  glory  of  futurity  is  pointed  out.  "  To  protect  His  people. 

^'  This  enemy  is  specified  as  an  instance  of  Divine  justice. 

''  P.  "  For  the  dunghill.-'  For  purposes  of  manure.  Such  similitudes  are  frequently  employed  by  the 
sacred  writers,  to  express  more  strongly  contempt  and  humiliation.  4  Kings  9:37;  Jer.  8  :  2.  ft. 
Jerome  says,  that  the  breaking  in  pieces  of  straw,  to  make  it  serve  for  the  feed  of  cattle,  is  meant,  hay 
being  scarce  in  Palestine. 

*"  As  one  who  swim.=,  by  the  motions  of  his  arms  removes  the  waters  which  obstruct  his  progress,  so 
God  removes  the  Moabites,  enemies  of  His  people,  and  brings  down  their  glory  by  His  Divine  influence. 
Some  apply  the  image  to  the  Moabites,  who,  like  a  swimmer,  endeavor  to  support  themselves  under  the 
Divine  chastisement,  but  sink  irrecoverably. 

^  The  name  is  not  in  the  text,  or  in  St.  Jerome.    It  was  probably  inserted  by  way  of  explanation. 

"  P.  "  Salvation  will  God  appoint  for  walls  and  bulwarks."  The  prophet  glories  in  the  Divine  protec- 
tion, which  avails  more  than  external  means  of  defence. 

^  The  people  of  the  New  Covenant  are  pointed  out. 

*  TOD  "^i"*  Aquilla  and  Symmachus  interpret  it:  '-Our  thought  is  fixed."    For  the  sake  of  per- 


176  THE     PROPHECY    OF    ISAIAH. 

4.  Ye  have  hoped^  in  the  Lord  for  evermore,  in  the  Lord  God 
mighty  forever.® 

5.  For  He  bringeth  down  them  that  dwell  on  high :  the  high  city 
He  layeth  low.  He  bringeth  it  down  even  to  the  ground:  He 
pulleth  it  down  even  to  the  dust. 

6.  The  foot  shall  tread  it  down,  the  feet  of  the  poor,  the  steps  of 
the  needy. 

7.  The  way  of  the  just  is  right ;  the  path  of  the  just  is  right  to 
walk  in.^ 

8.  And  in  the  way  of  Thy  judgments,  0  Lord,  we  patiently  wait 
for  Thee :  Thy  name  and  Thy  remembrance  are  the  desire  of  the 
soul. 

9.  My  soul  desireth  Thee  in  the  night :  yea,  and  with  my  spirit 
within  me  in  the  morning  early  I  watch  to  Thee.  When  Thou  shalt 
do  Thy  judgments  on  the  earth,  the  inhabitiints  of  the  w^orld  shall 
learn  justice.^ 

10.  Let  us  have  pity^  on  the  wicked  man,  but  he  will  not  learn 
justice :  in  the  land  of  the  saints^^  he  hath  done  wicked  things ;  and 
he  will  not  see  the  glory  of  the  Lord.^^ 

11.  Lord,  let  Thy  hand  be  exalted,  and  let  them  not  see  ;^^  let  the 
envious  people  see,  and  be  confoiinded  ,^^  and  let  fire  devour  Thy 
enemies. 

12.  Lord,  Thou  wilt  give  us  peace :  for  Thou  hast  wrought  all  our 
works  for  us." 


Bpicuity,  St.  Jerome  gave  a  free  translation.  P.  "  Thou  wilt  keep  him  in  perfect  peace,  whose  mind  is 
stayed  on  Thee."  Al.  remarks  that  the  elliptical  construction  is  not  very  natural.  He  translates  it : 
"  The  mind  stayed  (on  Thee),  Thou  wilt  preserve  in  peace,  (in)  peace  (j.  c.  in  perfect  peact*),  because  in 
Thee  (it  is)  confident  (literally  confided.)"    L.  "The  confiding  mind  wilt  Thou  keep  in  perfect  peace." 

»  n.  P.  '•  Trust  ye." 

«  Lit  "The  Kock  of  ages."    P.  "Everlasting  strength." 

^  L.  "Thou  dost  level." 

'  The  exercise  of  Diyine  justice  in  the  various  visitations  of  Providence  serves  to  inspire  men  with 
lialutary  fear. 

•  H.  P.  "  Let  favor  be  shown  to  the  wicked."    Kindness  is  abused  by  him. 

»*•  P.  "  Of  uprightness."  HinDJ  Where  the  standard  of  right  is  upheld,  and  supported  by  general 
observance,  moral  delinquency  is  less  excusable. 

"  This  implies  a  disregard  of  the  consideration  of  the  Divine  JIajesty.  L.  "  He  will  not  regard  the 
majesty  of  the  Lord." 

"  They  do  not  perceive  that  the  hand  of  God  is  raised  to  strike  them. 

«»  p.  •*  They  shall  see,  and  be  ashamed  for  thitir  envy  at  the  people ;  yea,  the  fire  of  thine  enemies  shall 
devour  them."  St.  Jerome  oxpHins  it  of  the  people  moved  by  zeal.  Others  understand  it  of  the  zeal  of 
God  for  Ilia  people,  which,  like  fire,  in  to  consume  the  enemy.  The  sight  of  the  Uivine  works  in  behalf 
of  the  people  shall  cover  the  enemy  with  confusion. 

*'  Goil  blesses  the  efforts  of  His  servants.  All  favorable  events  are  directed  by  His  kind  Providence. 
P.  "  In  us."  Al.  remarks  that "  this  version  is  connected  with  an  old  interpretation  of  the  verse,  as 
directly  teaching  the  dt)ctrine  of  human  dependence  and  efBcaclous  grace.  This  translation,  however,  is 
equally  at  variance  with  the  usage  of  the  Hebrew  prepositios,  and  with  the  connection  here."  This  is  a 
remarkable  mistranslation,  apparently  for  doctrinal  effect. 


ISAIAH    XXVI.  ITT 

13.  0  Lord  our  God,  other  lords  besides  Thee  have  had  dominion 
over  us  ;^^  only  in  Thee  let  us  remember  Thy  name.^^ 

14.  Let  not  the  dead  live  ;^'^  let  not  the  giants^^  rise  again :  there- 
fore hast  Thou  visited  and  destroyed  them,  and  hast  cancelled  all 
memory  of  them. 

15.  Thou  hast  been  favorable^^  to  the  nation,  0  Lord ;  thou  hast 
been  favorable  to  the  nation :  art  Thou  glorified  ?^  Thou  hast  removed 
all  the  borders  of  the  land  far  off.^^ 

16.  Lord,  they  have  sought  after  Thee  in  distress ;  in  tribulation 
they  uttered  a  whisper,^  Thy  chastisement  was  on  them.^ 

17.  As  a  woman  with  child,  when  she  draweth  near  the  time  of  her 
delivery,  is  in  pain,  and  crieth  out  in  her  pangs  :  so  are  we  become  in 
Thy  presence,  0  Lord. 

18.  We  have  conceived,  and  been  as  it  were  in  labor,  and  have 
brought  forth  wind  :^*  we  have  not  wrought  deliverance  on  the  earth : 
therefore  the  inhabitants  of  the  earth  have  not  fallen.^^ 

19.  Thy^  dead  men  shall  live  ;^  my  slain  shall  rise  again :  awake 
and  give  praise,  ye  that  dwell  in  the  dust :  for  thy  dew  is  the  dew  of  the 
light  :^  and  the  land  of  the  giants  Thou  shalt  pull  down  into  ruin.^^ 

"  The  people  avow  their  unfaithfulness,  and  sue  for  pardon.  They  had  fallen  into  idolatry  at  various 
times.    St.  Jerome  understands  by  lords,  idols,  or  demons  connected  with  idols. 

16  «xhee  only  we  shall  remember — Thy  name."  The  preposition  "  in"  may  be  omitted  in  English. 
God — His  Holy  name— was  the  object  of  their  devout  remembrance. 

"  H.  Al.  "  Dead,  they  shall  not  live."  The  idols,  whose  vanity  had  been  exposed,  shall  not  recover 
the  worship  of  those  who  had  forsaken  them. 

"  D'NSI  This  term  originally  denoted  the  shades  of  the  antediluvians  ;  but  it  is  here,  according  to 
St.  Jerome,  applied  to  the  objects  of  idolatrous  worship. 

19  p  '<Thou  hast  increased."  The  increase  of  the  numbers  of  the  people,  with  their  improved  condi- 
tion, is  signified. 

'■^  In  the  text  this  is  expressed  affirmatively.  God  displayed  His  favor  to  His  people  in  a  manner 
redounding  to  His  glory. 

2'  This  means  that  He  enlarged  their  territory,  by  extending  their  limits.  It  corresponds  to  the  pre- 
vious member.  P.  "Thou  hadst  removed  it  far  unto  all  the  ends  of  the  earth."  11.  rcmarki  that  this  is 
not  the  meaning.    The  sacred  writer  does  not  speak  here  of  the  removal  of  the  people  to  Babylon. 

^  Al.  tyri/  \^p'ii  ^-  "I"  tribulatione  murmuris."  The  whisper,  or  low  earnest  utterance  of  one 
engaged  in  prayer,  may  be  understood.  1  Kings  1 :  13. 

^  Martini  translates  the  text:  "La  tribolazione  onde  gemono  e  la  loro  dottrina."  V.  "Doctrina  tua 
eis."  II.  means  chastisement.  P.  "They  ponred  out  a  prayer,  wJie7i  thy  chastening  hand  was  upon 
them."  St.  Jerome  explains  it  in  this  way  :  "  So  great  a  weight  of  calamities  presses  on  them,  that  they 
dare  not  even  cry  aloud  boldly,  but  they  conceal  their  grief  in  silence." 

^  They  compare  themselves  to  women  who  falsely  imagine  themselves  to  be  pregnant. 

"  They  had  done  nothing  to  secure  their  liberty  :  their  enemies  had  not  fallen. 

^  Those  who  were  of  God— His  servants.  The  prophet  addresses  Him:  *'  Thy  dead,  who  were  slain  for 
Thee,  shall  live."  St.  Jerome. 

"  The  pronoun  is  thought  to  be  redundant  in  the  text,  being  considered  as  paragogic.  P.  "  Together 
with  my  dead  body  shall  they  arise."  A.  observes  that  this  "construction  is  now  commonly  abandoned  as 
incongruous  and  wholly  arbitrary." 

™  H.  P.  "  The  dew  of  herbs,"  which  gives  them  new  strength  and  vigor.  The  Hebrew  term  for  light  is 
similar.  "  The  dew  of  the  Lord,  according  to  the  fables  of  the  poets,  surpassing  all  medicinal  herbs,  shall 
bring  to  life  the  bodies  of  the  dead."  St.  Jerome. 

^  H.  P.  "  And  the  earth  shall  cast  out  the  dead."  The  restoration  of  the  kingdom  of  Juda  may  be 
meant  under  the  image  of  the  resurrection  of  the  dead  :  but  the  future  resurrection  is  properly  under- 

12 


178  THE    PROPHECY    OF    ISAIAH. 

20.  Go,  my  people,  enter  into  thy  chambers  :  shut  thy  doors  upon 
thee,*'  hide  thyself^^  a  little  for  a  moment,  until  the  indignation  pass 
away. 

21.  For  behold,  the  Lord  will  come  out  of  His  place,  to  visit  the 
iniquity  of  the  inhabitant  of  the  earth  on  him :  and  the  earth  shall 
disclose  her  blood,  and  she  shall  cover  her  slain  no  more.^ 


CHAPTER  XXVII. 

THE   PUNISHMENT    OF    THE    OPPRESSORS    OF   GOD's    PEOPLE.        THE    LORD's    FAVOR    TO 

HIS   CHURCH. 

1.  In  that  day  the  Lord  with  his  hard  and  great  and  strong 
sword^  will  punish  Leviathan^  the  bar  serpent,  and  Leviathan  the 
crooked  serpent ;  and  will  slay  the  whale^  that  is  in  the  sea. 

2.  In  that  day  there  shall  be  singing  of  the  vineyard  of  pure  wine."* 

3.  I  am  the  Lord  that  keep  it ;  I  will  quickly  water*  it :  lest  any 
hurt  come  to  it,  I  keep  it  night  and  day. 

4.  There  is  no  indignation  in  Me  f  who  shall  make  Me  a  thorn  and 
a  brier  in  battle  f  shall  I  march  against  it,  shall  I  set  it  on  fire  to- 
gether ?* 

stood.  "The  earth  which  drank  in  their  blood  shall  expose  it,  and  shall  not  coyer,  but  produce  openly 
the  slain,  for  the  condemnation  of  those  who  slew  the  martyrs."  St.  Jerome. 

^  This  seclusion  to  escape  danger  id  expressed  in  terms  like  those  which  our  Savior  uses  to  recommend 
prayer.  Matt.  6  :  6. 

"  P.  «  As  it  were."    "This  is  incorrect."  A. 

"  The  crimes  of  murder  shall  be  exposed  and  punished.  "  All  blood  shall  be  sought  after  on  the  day 
of  Judgment :  nor  shall  the  earth  conceal  its  blood,  but  it  shall  bring  forth  the  slain,  whether  their  death 
was  wilfully  caused,  or  happened  through  carelessness."  St.  Jerome. 

*  A  harpoon  may  be  meant. 

'  This  term,  which,  in  Job,  denotes  the  crocodile,  here  means  an  enormous  sea  serpent.  It  is  used  as 
a  symbol  of  hostile  power.  One  animal  seems  to  be  designated  by  two  epithets,  which  mark  its  immense 
force  and  its  tortuosity.  R.,  however,  thinks  that  the  crocodile  is  straight  It  is  taken,  by  St.  Jerome 
as  a  type  of  Satan,  who  is  called  "a  bar,"  "  because  be  shuts  up  many  in  prison,  and  sutgects  them  to 
his  power."    P.  "  The  piercing  serpent."    L.  "  The  flying  serpent." 

'  The  same  animal  appears  to  be  meant.  The  sea  is  the  image  of  the  vast  collection  of  heathen 
nations. 

*  Al.  "  Afflict  for  her  the  vineyard  of  wine,"  Interpreters  generally  take  it  to  be  a  song  in  praise  of 
the  vineyard,  the  grapes  whereof  produce  excellent  wine.  Israel,  the  type  of  the  Church,  Is  meant  by 
the  vineyard.    The  canticle  is  composed  in  the  name  of  her  Divine  Spouse. 

*  P.  "I  will  water  it  every  moment"— opportunely. 

■  God  declares  that  He  is  not  displeaned  with  His  vineyard. 

''  The  image  of  a  battle  is  united  with  that  of  the  burning  of  thorns  and  briers.  The  enemies  of  Israel 
are  represented  nnder  these  Images.  They  overrun  the  vineyard ;  but  God  will  extirpate  and  destroj 
them. 

*  God  is  ready  to  consume  the  briers  and  thorns  which  obstmot  the  growth  of  the  vines,  that  is,  to 
destroy  the  enemies  of  Ills  people. 


ISAIAH    XXVII.  179 

5.  Or  rather  shall  it  take  hold  of  My  strength,^  shall  it  make  peace 
with  Me,  shall  it  make  peace  with  Me  ?^^ 

6.  When  they  shall  rush  in  unto  Jacob,  Israel  shall  blossom  and 
bud  ;^^  and  they  shall  fill  the  face  of  the  world  with  seed. 

7.  Hath  He  struck  him^^  according  to  the  stroke  of  him  that  struck 
him  ?  or  was  he  slain,  as  he  killed  them  that  were  slain  by  him  ? 

8.  In  measure  against  measure,  when  it  shall  be  cast  off,  Thou  shalt 
judge  it."  .  He  hath  designed^^  with  His  hard  wand  in  the  day  of 
heat.i^ 

9.  Therefore  upon  this^^  shall  the  iniquity  of  the  house  of  Jacob  be 
forgiven  :  and  this  is  all  the  fruit,  that  the  sin  thereof  should  be  taken 
away,  when  He  shall  have  made  all  the  stones  of  the  altar,  as  burnt 
stones  broken  in  pieces,^^  the  groves^^  and  temples^^  shall  not  stand. 

10.  For  the  strong  city  shall  be  desolate ;  the  beautiful  city  shall 
be  forsaken,  and  shall  be  left  as  a  wilderness :  there  the  calf  shall 
feed  :  and  there  shall  he  lie  down,  and  shall  consume  its  branches.^ 

11.  Its  harvest  shall  be  destroyed  with  drought,  women  shall  come 
and  teach  it  :^^  for  it  is  not  a  wise  people  ;^^  therefore  He  that  made 
it  will  not  have  mercy  on  it :  and  He  that  formed  it  will  not  spare  it. 

12.  And  it  shall  come  to.  pass,  that  in  that  day  the  Lord  will  strike 
from  the  channel  of  the  river^  even  to  the  torrent  of  Egypt  ;^^  and  ye 
shall  be  gathered  together  one  by  one,^^  0  ye  children  of  Israel. 

13.  And  it  shall  come  to  pass,  that  in  that  day  a  noise  shall  be 

•  Israel,  for  gafety,  must  cling  to  God,  and  secure  His  powerful  protection. 

*"  The  repetition  gives  emphasis  and  force  to  the  sentiment  expressed. 

*^  L.  "In  the  future  shall  Jacob  yet  take  root."  The  prosperity  of  Israel  is  foretold,  which  is  the  type 
of  the  great  increase  of  the  Church.  The  accession  of  the  first  converts  caused  Israel  to  bud  and  blos- 
som, giving  occasion  to  further  conversions,  and  filling  the  world  with  the  increase. 

'2  Doth  God  strike  His  people  as  He  strikes  their  oppressors?  The  Divine  judgments  on  the  chosen 
people  are  tempered  with  mercy. 

"  God  punished  His  people  moderately — in  measure— when  He  cast  them  forth,  without  exterminating 
them  utterly.    L.  "In  measure,  by  driving  him  forth,  Thou  strovest  with  him." 

"  II.  means  to  meditate;  but  it  is  here  used  for  removing,  as  by  a  violent  wind.  L.  "  He  removed 
him  with  His  violent  storm  on  the  day  of  His  east  wind."  The  image  of  a  wind  is  employed  to  mark  the 
transient  nature  of  the  visitation. 

^*  When  the  east  wind  prevails. 

^^  After  this  manner  the  people  shall  be  disposed  for  pardon.  Their  sulTerings  and  humiliation  will 
lead  them  to  return  to  God,  and  make  them  fit  subjects  for  His  mercy. 

"  When  He  shall  have  demolished  the  altars,  broken  them  in  fragments. 

*'  Images  of  Astarte.  "  Statues.  Ges. 

^^  The  branches  of  the  shrubs,  or  trees,  growing  where  the  city  once  stood.  This  strongly  expresses 
its  entire  destruction.    It  may  be  understood  of  Babylon,  or  of  Jerusalem. 

^^  P.  "  Set  them  on  fire."  The  burning  of  withered  boughs  seems  to  be  alluded  to.  II.  means  to 
enlighten,  and  is  therefore  rendered,  by  St.  Jerome,  teach.  The  other  meaning,  however,  suits  better. 
In  the  East,  women  used  to  gather  wood  for  fuel. 

^  Unwise  here  means  wicked  and  depraved,  as  in  many  other  places.  On  this  account  the  Divine 
mercy  is  withheld  from  them. 

^  The  Euphrates. 

^'  Sept.  calls  it  Rhinocorura.    The  exiles  return  from  Assyria  and  from  Egypt. 

2»  Each  one— all. 


180  THE     PROPHECY    OF    ISAIAH. 

made  with  a  great  trumpet;^  and  thej  that  were  lost,  shall  come 
from  the  land  of  the  Assyrians,  and  they  that  were  outcasts  in  the 
land  of  Egypt :  and  they  will  adore  the  Lord  in  the  holy  mount  in 
Jerusalem.^ 


CHAPTER    XXVIII. 

THE    PUNISHMENT    OP    THE   ISRAELITES,    FOR    THEIR    PRIDE,    INTEMPERANCE,    AND 
CONTEMPT   OF   RELIGION.      CHRIST   THE    CORNER-STONE. 

1.  Woe  to  the  crown  of  pride,  to  the  drunkards^  of  Ephraim,  and 
to  the  fading  flower  the  glory  of  his  joy,^  that  were  on  the  head  of  the 
rich  valley,^  staggering^  with  wine. 

2.  Behold,  the  Lord  is  mighty  and  strong,*  as  a  storm  of  hail ;  a 
destroying  whirlwind,  as  the  violence  of  many  waters  overflowing,  and 
sent  forth  upon  a  spacious^  land. 

3.  The  crown  of  pride  of  the  drunkards  of  Ephraim  shall  be  trod- 
den under  feet.'^ 

4.  And  the  fading  flower  the  glory  of  his  joy,  which  is  on  the  head 
of  the  rich  valley,  shall  be  as  hasty  fruit  before  the  ripeness  of 
autumn ;  which  when  he  that  seeth  it  shall  behold,  as  soon  as  he 
taketh  it  in  his  hand,  he  will  eat  it  up. 

5.  In  that  day  the  Lord  of  hosts  will  be  a  crown  of  glory,  and  a 
garland  of  joy  to  the  residue  of  His  people  :^ 

*'  This  ifl  a  flgurative  expression  for  the  general  action  of  Providence  restoring  the  exiles. 

"  Their  return  was  a  strilting  figure  of  the  conversion  of  nations.  "He  did  not  say:  all  the  chil- 
dren of  Israel,  but  all  who  were  gone  astray ;  whereby  he  intimatas  that  the  multitude  of  nations, 
who  had  been  devoted  to  idolatry,  magic,  and  superstitious  practices,  come  to  the  faith  of  Christ,  and 
adore  Ilim  in  the  Church."  St.  Jerome. 

•  This  might  be  underptood  of  persons  intoxicated  with  pride ;  but  it  appears,  from  the  sequel,  that 
intemperance  was  a  prevailing  vice,  v.  7.  Al.  '•  Woe  to  the  high  crown  of  the  drunkards  of  Ephraim." 
The  ten  tribes,  which  formed  the  kingdom  of  Israel,  are  meant.  "They  were  inebriated  with  the  wine 
of  error  and  madness  which  Jeroboam  mingled  for  them:  wherefore  the  Lord  threatens  them  with 
punishment."  St.  Jerome. 

•  P.  "Glorious  beauty."'    L.  "Glorious  ornament." 

'  Samaria  was  built  on  a  hill,  at  the  head  of  a  fertile  valley.  She  is  represented  as  proud  of  her  crown, 
irhteh*  nevertheless,  like  a  fading  flower,  was  soon  to  foil  off. 

•  H.  L.  "Htruckdown." 

•  The  text  means  that  a  mighty  and  strong  visitation  is  designed  by  God.  P.  "The  Lord  hath  a 
mighty  and  strong  one."  I^.  "  Behold  (it  cometh)  mighty  and  strong  from  the  I/ord."  St.  Jerome  ob- 
eerves :  "  Is  a  storm  of  hail  breaks  down  all  things,  and  the  rush  of  watciv  carries  off  all  that  comes  in 
the  way,  so  they  shall  be  destroyed  by  the  Assyrian  army,  and  the  surriTors  led  away  to  the  mountains 
or  cities  of  Media." 

•  TD.    L.  "  With  force." 

**  As  a  garland  of  flowers  trampled  under  foot.  *  To  Juda. 


ISAIAH    XXVIII.  181 

6.  And  a  spirit  of  judgment  to  him  that  sitteth  in  judgment,^  and 
strength  to  them  that  retuun  out  of  the  battle  to  the  gate.^*^ 

7.  But  these  also  have  gone  astray^^  through  wine,  and  through 
drunkenness  have  erred :  the  priest  and  the  prophet  have  been  igno- 
rant through  drunkenness :  they  are  swallowed  up  with  wine ;  they 
have  gone  astray  in  drunkenness  ;  they  have  not  known  Him  that 
seeth  ;^^  they  have  gone  astray  in  judgment. 

8.  For  all  tables  were  full  of  vomit  and  filth,  so  that  there  was  no 
more  place. ^^ 

9.  Whom  will  he  teach  knowledge  ?  and  whom  will  he  make  under- 
stand instruction  ?  them  that  are  weaned  from  the  milk,  that  are 
drawn  away  from  the  breasts. ^^ 

10.  For  command,  command  again;  command,  command  again; 
wait,  wait  again ;  wait,  w^ait  again ;  a  little  there,  a  little  there. ^^ 

11.  For  with  strange^^  lips,  and  another  tongue.  He  will  speak  to 
this  people. 

12.  To  whom  He  said :  This  is  My  rest,  refresh  the  weary,  and 
this  is  My  refreshing :  and  they  would  not  hear. 

13.  And  the  word  of  the  Lord  shall  be  to  them :  Command,  com- 
mand again,  command,  command  again ;  wait,  wait  again,  wait,  wait 


'  Guiding  judges  in  their  decrees.    St.  Jerome  understands  it  specially  of  Hezekiah. 

'"  This  is  understood  by  R.  of  driving  the  eneray  back  to  their  entrenchments;  not  only  repelling  their 
attack,  but  pursuing  them  to  the  very  gates  of  the  city  from  which  they  had  issued.  2  Kings  11  :  23;  4 
Kings  18  :  8.    P.  '•  That  turn  the  battle  to  the  gate."     L.  "  Drive  back." 

"  H.  signifies  the  reeling  of  a  drunken  man.  The  verbs  in  this  verse  mostly  bear  the  like  meaning, 
and  strikingly  represent  the  drunkard. 

13  p,  <»They  err  in  vision." 

"  The  excesses  of  intemperance  and  gluttony  are  vividly  depicted.  No  clean  place  remained  at  their 
banquets,  in  consequence  of  vomiting  provoked  by  surfeiting.  Some  think  that  the  prophet  represents 
the  intellectual  disorders  of  men  in  power  under  the  image  of  such  excesses.  St.  Jerome  understands 
the  text  of  the  filth  of  idolatry :  "  These  also,  Judas  and  Benjamin  were  inebriated  with  the  wine  of  idola- 
try; and,  disregarding  the  worship  of  the  temple,  they  worshipped  the  images  of  demons,  and  ignored 
the  Lord,  who  sees  and  who  weighs  all  things.  For  all  Iheir  tables  and  all  their  worship  were  full  of  idola- 
try and  filth." 

**  These  appear  to  be  the  words  of  proud  and  wicked  men,  who  are  unwilling  to  receive  the  teaching 
of  the  prophet.  They  consider  that  he  regards  them  as  mere  infants,  since  he  expects  them  to  believe 
all  he  teaches. 

**  These  expressions  denote  the  repetition  of  commands  and  instructions,  with  a  demand  of  total  de- 
pendence and  submission.  St.  Jerome  refers  them  to  the  hearers:  "These  are  the  words  of  those  who, 
when  the  prophets  announced  things  to  come,  and  threatened  them  with  eternal  torments  unles< 
they  obeyed,  were  wont  to  say  mockingly :  'Command,  command  again;'  tell  us  what  we  must  do. 
Abusing  the  long-suffering  of  God,  who  defers  wrath,  in  order  to  exercise  mercy,  they  also,  in  the  person 
of  the  prophets,  used  to  say  ironically:  'Wait  awhile,  wait  awhile;'  what  we  have  foretold  will  surely 
come  to  pass.  These  things  they  said  among  the  people,  because  they  did  not  believe  the  words  of  God." 
P.  "  For  precepbwiMsi  he  upon  precept,  precept  upon  precept,  line  upon  line,  line  upon  line,  here  a  little, 
and  there  a  little." 

"^  The  expression  is  considered  by  Ges.  equivalent  to  '"barbarous."  The  parallel  member  favors  this 
view.  In  punishment  of  the  neglect  to  profit  by  the  instruction  of  the  prophet,  God  speaks  to  them  in 
a  manner  less  intelligible,  as  it  were  in  a  strange  tongue.  1  Cor.  14  ;  21.  R.  takes  it  to  mean  in  scoffing 
tones. 


182  THE     PROPHECY    OF    ISAIAH. 

again ;  a  little  there,  a  little  there :  that  they  may  go,  and  fall  back- 
ward, and  be  broken,  and  snared  and  taktn.^^  • 

14.  "V^herefore  hear  the  word  of  the  Lord,  ye  scornful  men,  who 
rule  over  My'^  people  that  is  in  Jerusalem. 

15.  Because  ye  have  said:  We  have  entered  into  a  league  with 
death ;  and  we  have  made  a  covenant  with  hell.^^  When  the  over- 
flowing scourge^  shall  pass  through,  it  shall  not  come  upon  us  :  for 
we  have  placed  our  hope  in  lies :  and  by  falsehood  we  are  pro- 
tected." 

16.  Therefore  thus  saith  the  Lord  God:  Behold,  I  will  lay  a  stone 
in  the  foundations  of  Sion,^  a  tried  stone,  a  corner  stone,  a  precious 
stone,  laid  in  the  foundation.^   He  that  believeth,  let  him  not  hasten.^ 

17.  And  I  will  set  judgment  in  weight,  and  justice  in  measure  :^ 
and  hail  shall  overturn  the  hope  of  falsehood  :^^  and  waters  shall  over- 
flow the  hiding-place. 

18.  And  your  league  with  death  shall  be  abolished  ;  and  your  cove- 
nant with  hell  shall  not  stand :  when  the  overflowing  scourge  shall 
pass,  ye  shall  be  trodden  down  by  it.^ 

19.  Whensoever  it  shall  pass  through,  it  shall  take  you  away  :^ 
because  in  the  morning  early^  it  shall  pass  through,  in  the  day  and  in 


"  This  is  the  result  and  punishment  of  their  course:  it  is  not  the  primary  design  of  God. 

"  H.  P.  "This," 

*■'  The  force  of  these  expressions  is,  that  we  are  secure  against  death,  as  those  who  are  leagued  and 
joined  in  amity  feel  secure  in  regard  to  one  another.  The  rulers  of  Jerusalem  had  entered  into  treaty 
with  the  prince  whose  attacks  were  most  to  be  feared.  Hezekiah,  in  the  beginning  of  his  reign,  paid 
tribute  to  the  king  of  the  Assyrians,  and  thus  felt  secure.  St.  Jerome  explains  the  text  of  those  who, 
from  the  delay  of  the  execution  of  the  prophecy,  concluded  that  they  should  be  dead  before  vengeance 
came.  . 

^  The  images  of  a  flood  and  of  a  scourge  are  combined  to  represent  the  ravages  of  an  invading  army. 
The  rulers  hope  to  escape  from  their  violence. 

"  Al.  "In  fraud  we  have  hid  ourselves."  They  relied  on  measures  artfully  devised.  The  prophet 
intimates  the  vanity  and  delusive  character  of  their  hopes. 

"  H.  P.  "I  lay  in  Sion  for  a  foundation."  Ps.  117  :  22;  Matt.  21 :  42;  Acts  4  :  11;  Rom.  9  :  33;  1  Pet. 
2:6. 

"  The  text  repeats  the  same  term,  which  increases  its  force.  L.  "Well-founded."  Lit.  "Founded  in 
the  foundation."  Travellers  assure  us  that  the  foundation  stones,  discovered  in  ancient  buildings  in  the 
Kast,  are  of  immense  size.  The  text  denotes  a  special  and  sublime  olgect.  The  ancient  Jews  explained 
it  of  the  Messiah,  as  Christians  do  on  the  authority  of  the  Apostles.    Modern  Jews  refer  it  to  Hesekiah. 

"  H.  means  "to  hasten."  A  cognate  Arable  term  means  "to  be  afraid."  "to  blush,"  both  which 
meanings  arise  out  of  that  which  is  primary.  Those  who  believed  the  promise  of  the  prophet,  should 
indulge  no  trepidation.    Sept  gives  the  last  meaning,  which  is  adopted  by  the  Apostles. 

•*  H.  P.  "Judgment  also  I  will  lay  to  the  line,  and  righteousness  to  the  plummet."  God  decrees  all 
with  exact  Justice.    L.  "I  will  make  of  justice  a  measuring  line,  and  of  righteousness  a  plummet." 

"  The  delusive  hope,  the  security  on  which  they  relied. 

^  There  is  here  a  mixture  of  metaphors:  the  overflowing  waters  overwhelm  and  sweep  away:  the 
invading  army  tramples  the  people  under  foot. 

^  The  barriers  shall  be  swept  away  by  the  rushing  waters:  that  on  which  the  wicked  relied  for  protec- 
tion shall  prove  unavailing. 

•'  II.  P.  "  Morning  by  morning.** 


ISAIAH    XXVIII.  IBS 

the  night,^*^  and  vexation  alone  shall  make  you  understand  what  ye 
hear.^^  m^ 

20.  For  the  bed  is  straitened,  so  that  one  must  fall  out :  and  a 
short  covering  cannot  cover  both.^^ 

21.  For  the  Lord  shall  stand  up  as  in  the  mountain  of  divisions  :^ 
He  shall  be  angry  as  in  the  valley  which  is  in  Gabaon  ;^  that  He  may 
do  His  work,  His  strange  work ;  that  He  may  perform  His  work ;  His 
work  is  strange  to  Him.^ 

22.  And  now  do  not  mock,  lest  your  bands  be  tied  strait :  for  I 
have  heard  of  the  Lord  the  God  of  hosts  destruction  and  execution^^ 
upon  all  the  earth. 

23.  Give  ear,  and  hear  my  voice ;  hearken,  and  hear  my  speech. 

24.  Doth  the  ploughman  plough  all  the  day  to  sow ;  doth  he  open 
and  harrow  his  ground  ? 

25.  Will  he  not,  when  he  hath  made  level  the  surface  thereof,  sow 
gith,  and  scatter  cummin,  and  put  wheat  in  order,  and  barley,  and 
millet,  and  vetches  in  their  bounds  ? 

26.  For  He  will  instruct  him  in  judgment :  his  God  will  teach 
him.^' 

27.  For  gith  shall  not  be  threshed  with  saws ;  neither  shall  the 
cart-wheel  turn  about  upon  cummin :  but  gith  shall  be  beaten  out 
with  a  rod,  and  cummin  with  a  staff. 

28.  But  bread-corn  shall  be  broken  small :  but  the  thresher  shall 
not  thresh  it  forever ;  neither  shall  the  cart-wheel  hurt  it,  nor  break 
it  with  its  teeth. 

29.  This  also  is  come  forth  from  the  Lord  God  of  hosts,  to  make 
His  counsel  wonderful,  and  magnify  justice.^ 

^  The  calamity  may  overtake  them  at  any  time,  early  or  late. 

"  V.  "And  it  shall  be  a  vexation  only  to  understand  the  report."  L.  "The  mere  understanding  of 
the  report  shall  cause  terror."  Al.  explains  it  as  meaning,  "that  nothing  but  distress  or  suffering 
could  make  them  understand,  or  even  attend  to  the  message  from  Jehovah."    This  accords  with  V. 

^  P.  "  For  the  bed  is  shorter  than  that  a  man  can  stretch  himself  on  it,  and  the  covering  narrower 
than  that  he  can  wrap  himself  in  it.''  St.  Jerome  takes  the  text  to  contain  an  expostulation  on  the 
part  of  God  against  uniting  idolatry  with  His  worship,  as  if  a  woman  should  share  her  husband's  bed 
with  an  adulterer.    The  text  speaks  rather  of  a  bed  too  small  for  one  individual. 

^*  rharisim,  where  David  defeated  the  Philistines,  who  opposed  him  soon  after  his  elevation  to  the 
throne.  2  Kings  6  :  20;  1  Par.  14  :  11.  «  j^^  jq  :  10. 

'"  Different  from  the  course  which  Ue  had  hitherto  pursued  in  regard  to  His  people,  and  from  that  to 
which  His  goodness  inclines  Ilim  :  "  for  it  is  not  the  work  of  God  to  destroy  those  whom  He  created,  but 
it  is  to  do  a  strange  work.  It  is  not  His  work  to  punish  sinners,  but  it  is  foreign  and  strange  to  Him 
who  is  a  Savior."  St.  Jerome. 

=••■  Supra  10  :  23.  This  means  the  decreeing  and  executing  of  the  Divine  sentence,  Al.  "A  decreed 
consumption."  L.  "Completed  and  fully  decreed."  St.  Jerome  writes:  "What  the  Lord  so  long  de- 
layed, namely,  bonds,  captivity,  and  torments,  or  the  day  of  the  last  judgment,  He  is  about  to  accom- 
plish and  perfect  and  shorten." 

^  Agriculture  was  believed  to  have  been  Divinely  taught  to  man.  Correct  instruction  is  said  to  be 
"in  judgment."    The  various  processes  are  enumerated. 

'^  The  term  may  be  translated  "understanding." 


184  THE    PROPHECY    OF    ISAIAH. 


CHAPTER    XXIX. 

god's  heavy  judgments  upon  JERUSALEM,  FOR  THEIR  BLIND  OBSTINACY:  WITH  A 
PROPHECY  OF  THE  CONVERSION  OF  THE  GENTILES. 

1.  Woe  to  Ariel/  to  Ariel  the  city  which  David  took  •?  year  is 
added  to  year :  the  solemnities  are  at  an  end.^ 

2.  And  I  will  make  a  trench"  about  Ai-iel :  and  it  shall  be  in  sorrow 
and  mourning  ;  and  it  shall  be  to  me  as  Ariel.^ 

3.  And  I  will  make  a  circle  round  about  thee,  and  will  cast  up  a 
rampart  against  thee,  and  raise  up  bulwarks  to  besiege  thee. 

4.  Thou  shalt  be  brought  down  ;  thou  shalt  speak  out  of  the  earth,'' 
and  thy  speech  shall  be  heard  out  of  the  ground :  and  thy  voice  shall 
be  from  the  earth  like  that  of  a  necromancer ;  and  out  of  the  ground 
thy  speech  shall  mutter. 

5.  And  the  multitude  of  thy  assailants'  shall  be  like  small  dust ; 
and  as  chaff  that  passeth  away,^  the  multitude  of  them  that  prevail 
against  thee.® 

6.  And  it  shall  be  at  an  instant  suddenly.  A  visitation  shall  come 
from  the  Lord  of  hosts  in  thunder,  and  with  earthquake,  and  with  a 
great  noise  of  whirlwind  and  tempest,  and  with  the  flame  of  devouring 
fire. 

7.  And  the  multitude  of  all  nations  that  fight  against  Ariel,  shall 
be  as  the  dream  of  a  vision  by  night ;  and  all  that  fight,  and  besiege, 
and  prevail  against  it.^*^ 

8.  And  as  he  that  is  hungry  dreameth,  and  eateth,  but  when  he  is 
awake,  his  soul  is  empty  ;  ana  as  he  that  is  thirsty  dreameth,  and 
drinketh,  and  after  he  is  awake,  is  yet  faint  with  thirst,  and  his  soul 

'  Jeriualem  i«  meant,    v.  7,  8.    Arid  slgnlflos  "lion  of  God."    The  name  denotes  the  valor  of  the 
citizens.    Some  understand  it  of  >'  altar  of  Qod."  Ezek.  43  :  15. 
a  P.  "Where  David  dwelt." 

*  P.  "Let  thuin  kill  sacrifices."  Ges.,  R.,  and  Simoni.^  translate  it:  "  Let  the  festivals  como  round  in 
order."  L. 

*  The  prophet  apeaks  as  if  he  himself  were  to  do  what  be  merely  foretells. 
'  Ue  continues  to  regard  it  as  the  holy  and  unconquured  city. 

"  The  humiliation  of  Jerusalem  causes  her  speech  to  be  likened  to  that  of  a  ventriloiiuist,  or  a  necro- 
mancer, who  appears  to  speak  from  the  ground.  St.  Jerome  says:  "  He  intimates  that  the  temple  shall 
continue  in  ruins  to  the  end  of  the  world,  so  that  being  reduced  to  ashes,  it  shall  never  be  rebuilt." 

'  P.  "Of  thy  strangers."  L.  "Enemies."  The  great  number  of  assailants  is  stated.  "The  Roman 
army  that  shall  besiege  thee,  0  Ariel,  shall  be  such  that  they  may  be  compared  to  countless  dust,  and 
to  chaff  carried  through  the  air."  St.  Jerome. 

*  II.  P.  "ChalT."  »  P.  "Of  the  terrible  ones."    L.  "Of  tyrants." 
*o  Notwithstanding  their  momentary  suoeess,  they  shall  ultimately  disappear.    This  was  illustrated  in 

the  case  of  Sennacherib. 


ISAIAH    XXIX.  185 

is  empty :  so  shall  be  the  multitude  of  all  the  gentiles  that  fight 
against  mount  Sion.^^ 

9.  Be  astonished,^^  and  wonder,  waver,  and  stagger  :^^  be  drunk,^^ 
and  not  with  wine ;  stagger,  and  not  with  drunkenness. 

10.  For  the  Lord  hath  mingled  for  you  the  spirit  of  deep  sleep  ;^^ 
He  will  shut  up  your  eyes ;  He  will  cover  with  a  veiP^  your  prophets 
and  princes,  that  see  visions. 

11.  And  the  vision  of  all  shall  be  to  you  as  the  words  of  a  book 
that  is  sealed,  which  when  they  shall  deliver  to  one  that  is  learned, 
they  shall  say  :  Read  this  :  and  he  shall  answer  :  I  cannot ;  for  it  is 
sealed. 

12.  And  the  book  shall  be  given  to  one  that  knoweth  no  letters ; 
and  it  shall  be  said  to  him  :  Read  :  and  he  shall  answer  :  I  know  no 
letters.i^ 

13.  And  the  Lord  said :  Forasmuch  as  this  people  draw  near  Me 
with  their  mouth,  and  with  their  lips  glorify  Me,  but  their  heart  is 
far  from  Me,^^  and  they  fear^^  Me  with  the  commandment  and  doc- 
trines of  men  :^ 

14.  Therefore  behold,  I  will  proceed  to  cause  admiration  in  this 
people,  by  a  great  and  wonderful  miracle :  for  wisdom  shall  perish 
from  their  wise  men ;  and  the  understanding  of  their  prudent  men 
shall  be  hid.^^ 

15.  Woe  to  you^  that  are  deep  of  heart,^^  to  hide  your  counsel 
from  the  Lord :  and  their  works  are  in  the  dark  :^^  and  they  say : 
Who  seeth  us,  and  who  knoweth  us  ? 

16.  This  thought  of  yours  is  perverse :  as  if  the  clay  should  think 
against  the  potter,  and  the  work  should  say  to  the  maker  thereof: 


"  Their  imagined  victory  slips  out  of  their  hands.  At  the  very  moment  of  supposed  triumph,  they 
find  themselTes  powerless  and  routed. 

'"-  R.  V. 

"  P.  "  Cry  ye  out,  and  cry."    L.  "  Turn  your  eyes  away,  and  be  blinded." 

**  The  text  has  the  third  person.  The  prophet  describes  them  as  resembling  intoxicated  persons  in 
their  errors  and  inconstancy.    The  soldiers  of  Sennacherib  are  meant. 

"  Stupor  bewildering  them.    This  was  a  type  of  the  state  of  blindness  and  obduracy.  Horn.  11  :  8. 

^  With  darkness. 

"  Both  learned  and  unlearned  remain  uninstructed,  unless  God  vouchsafe  to  enlighten  them. 

**  Matt.  15  :  8;  Mark  7  :  6.  The  neglect  of  the  practical  exhibition  of  faith  and  worship  is  justly  com- 
plained of.  '•  The  Jewish  people,  with  their  mouth  and  lips  draw  nigh  to  God,  since  they  glory  in  the 
worship  of  one  God;  but  their  heart  is  far  from  Ilim,  for  they  receive  not  the  Lord  Jesus  Christ."  St. 
Jerome. 

^  Honor,  worship. 

**  In  professing  to  honor  God,  they  were  chiefly  influenced  by  human  dictates  and  considerations.  Al. 
"Their  fearing  Me  is  (or  has  become)  a  precept  of  men,  (a  thing)  taught." 

-^  Abd.  8;  1  Cor.  1  :  19.  In  punishment  of  pride  and  resistance  to  truth,  their  power  of  discernment 
is  weakened,  "not  that  God  is  the  enemy  of  wisdom,  of  which  He  is  the  Father."  St.  Jerome. 

^  P.  "  To  them."  2^  u  Qf  heart"  is  not  in  the  text. 

"«  Eccl.  23  :  26. 


186  THE    PROPHECY    OF    ISAIAH. 

Thou^  madest  me  not ;  or  the  thing  framed  should  say  to  him  that 
fashioned  it :  Thou  understandest  not.^ 

17.  Is  it  not  yet  a  very  little  while,  and  Libanus  shall  be  turned 
into  a  fruitful  field,^  and  a  fruitful  field  shall  be  esteemed  as  a  forest  ? 

18.  And  in  that  day  the  deaf  shall  hear  the  words  of  a  book,^  and 
out  of  darkness  and  obscurity  the  eyes  of  the  blind  shall  see. 

19.  And  the  meek  shall  increase  their  joy  in  the  Lord :  and  the 
poor  men  shall  rejoice  in  the  Holy  One  of  Israel. 

20.  For  the  strong  man^  hath  failed ;  the  scorner  is  consumed ; 
and  they  are  all  cut  off  that  watch  for  iniquity  :^ 

21.  That  made  men  sin  by  word,^^  and  supplanted  him  that  re- 
proved them  in  the  gate,*^  and  turned  from  the  just  wantonly.^ 

22.  Therefore  thus  saith  the  Lord  to  the  house  of  Jacob,  He  that 
redeemed  Abraham  :^^  'Jacob  shall  not  now  be  confounded  ;^  neither 
shall  his  countenance  now  be  ashamed : 

23.  But  when  he  shall  see  his  children,  the  works  of  My  hands  in 
the  midst  of  him^^  sanctifying  My  name,  and  they  will  sanctify  the 
Holy  One  of  Jacob,  and  glorify  the  God  of  Israel : 

24.  And  they  that  erred  in  spirit,  shall  know  understanding,  and 
they  that  murmured,  shall  learn  the  law.^ 


«  H.  p.  "He." 

*  The  Apostle  seems  to  have  had  this  passage  in  view.  Rom.  9  :  20.  St.  Jerome  observes,  that  "the 
Apostles  always  translated  from  the  Hebrew  to  the  Greek  freely  without  injury  to  the  sense."  m 

^  V.  retains  the  H.  term  charmel.    French  version  la  plaine,  un  champ  c.ulliv6. 

^  The  deaf  shall  hear  the  words  of  instruction  from  a  booli.  This  is  especially  verified  in  those  whose 
ears  are  opened  by  Divine  grace  to  receive  with  faith  the  Divine  revelation.  St.  Jerome  observes,  that 
"  the  entire  Scripture  is  regarded  as  one  book."  Physical  and  moral  miracles  were  to  mark  the  coming 
of  the  Messiah. 

"*  The  man  of  violence. 

**  Judges  and  public  officers,  who  were  bound  to  support  order  and  justice,  lent  their  influence  to  vice. 
"To  watch"  expresses  the  care  of  a  superior.  Heb.  13  :  17.  St.  Jerome  explains  it  of  "demons,  who,  being 
themselves  wicked,  caused  all  men  to  sin  in  word,  blaspheming  in  many  points,  and  subverted,  as  far  as 
in  their  power,  and  led  away  from  justice  him  who  at  the  gate  and  in  judgment  reproved  vice." 

•'  "  Wronged  a  man  in  an  affair"— a  suit:  did  him  injustice:  condemned  him  unjustly. 

"  The  accuser. 

II  p_  ''Turn  aside  the  Just  for  a  thing  of  nought:"  use  falsehood  and  deceit  to  injure  the  Innocent. 

**  Calling  him  ttom  the  midst  of  idolaters. 

*•  The  patriarch  Is  represented  as  still  conscious  of  the  vicissitudes  of  his  descendants.  He  can  have  no 
reason  for  shame  (If  he  were  capable  of  such  emotion),  seeing  his  descendants  faithful  in  the  Divine  wor- 
■hlp. 

"  This  may  bo  understood  of  the  Israelites  restored  to  their  country.  In  a  higher  sense  it  suits  Chris- 
ttani,  the  creatures  of  grace  in  the  Church. 

•»  P.  "Doctrine." 


ISAIAH    XXX.  18T 


CHAPTER   XXX. 

THE   PEOPLE    ARE   BLAMED   FOR   THEIR   CONFIDENCE    IN  EGYPT.      GOD's  MERCIES 
TOWARDS    HIS    CHURCH  :    THE    PUNISHMENT    OF    SINNERS. 

1.  Woe  to  you  apostate^  children,  saith  the  Lord,  that  ye  would 
take  counsel,  and  not  of  Me ;  and  would  weave  a  web,^  and  not  by 
My  spirit,^  that  ye  might  add  sin  to  sin : 

2.  Who  walk  to  go  down  into  Egypt,  and  have  not  asked  at  My 
mouth,*  hoping  for  help  in  the  strength  of  Pharao,  and  trusting  in 
the  shadow^  of  Egypt. 

3.  And  the  strength  of  Pharao  shall  be  to  your  confusion,  and  the 
confidence  of  the  shadow  of  Egypt  to  your  shame. 

I  ..  4.  Eor  thy^  princes  were  in  Tanis,  and  thy  messengers  came  even 
to  Hanes.^ 

5.  They  were  all  confounded  at  a  people  that  could  not  profit 
them :  they  were  no  help,  nor  to  any  profit,  but  to  confusion  and  to 
reproach. 

6.  The  burden  of  the  beasts  of  the  south.^  In  a  land  of  trouble 
and  distress,®  from  whence  come  the  lioness,  and  the  lion,  the  viper 
and  the  flying  basilisk,  they  carry  their  riches  upon  the  shoulders  of 
beasts,  and  their  treasures  upon  the  bunches  of  camels  to  a  people 
that  shall  not  be  able  to  profit  them. 

7.  For  Egypt  shall  help  in  vain,  and  to  no  purpose  :  therefore  have 
I  cried  concerning  this :  It  is  pride^''  only ;  sit  still.^^ 

8.  Now  therefore  go  in,  write  for  them  upon  box,^  and  note  it 
diligently  in  a  book ;  and  it  shall  be  in  the  latter  days  for  a  testi- 
mony^^ forever. 

^  H.  P.  "  Rebellious."  St.  Jerome  is  of  opinion  that  this  prophetically  regards  what  took  place  one 
hundred  and  fifty  years  afterwards,  under  the  prophet  Jeremiah,  whose  counsel  the  people  i-efused  to 
follow.  Jer.  40  :  11. 

^  JIDDD  1DJ7-  Al.  "To  pour  out  a  libation;"  and  hence  to  make  a  league,  which  was  thus  sanc- 
tioned. P.  " That  cover  with  a  covering."  L.  "That  set  themselves  a  ruler."  The  Israelites  displeased 
God  by  their  alliances  with  Egypt,  which  were  of  little  advantage  to  them. 

^  Their  counsels  and  measures  were  not  taken  with  dependence  on  God. 

*  Of  Me.    They  have  not  consulted  Me  by  means  of  My  priests,  or  prophet."?,  who  are  My  organs. 

*  The  protection  of  allies  is  meant  by  this  figure.  "  II.  P.  "His." 
^  Ileracleopolis  in  Middle  Egypt  is  so  styled  by  the  Arabians,  even  at  the  present  day. 

'  This  seems  to  refer  to  the  load  which  they  carried  when  the  people  emigrated  to  Egypt  in  the  days 
of  Jeremiah,  which  Isaiah  may  have  seen  in  vision. 

'  The  wilderness  leading  from  Palestine  into  Egypt,  where  beasts  roved  at  large,  or  Egypt  itself,  the  in- 
habitants whereof  were  employed  in  most  severe  labors,  erecting  pyramids,  building  mausoleums  and  other 
public  works.  '"  3^*^  This  name,  which  is  given  in  poetry  to  Egypt,  signifies  ferocity,  or  pride. 

"  r\3iy  This  appears  put  in  opposition  to  the  preceding  term :  it  means  to  sit.  The  inactivity  of  Egypt 
in  behalf  of  her  allies  is  contrasted  with  her  proud"  pretensions  and  promises.  P.  "  Their  strength  is  to 
sit  still."    L.  "Boasters  they  are  in  sitting  still." 

'^  On  a  tablet  of  cedar,  or  other  durable  material,  that  the  record  may  be  compared  with  the  event. 

"  1^7  The  punctuation  of  the  Massoretre  determines  its  meaning  to  be  "  forever :"  but  it  is  followed 
ty  D  7l;f .    Deut.  31 :  19,  21,  26,  with  other  points  it  means :  «  for  a  witness."    Chald.,  Syr. 


188  THE    PROPHECY    OF    ISAIAH. 

9.  For  this  is  a  people  that  provoketh  to  wrath,  and  lying^^  children, 
children  that  will  not  hear  the  law  of  God : 

10.  Who  say  to  the  seers :  See  not :  and  to  them  that  behold : 
Behold  not  for  us  those  things  that  are  right :  speak  to  us  pleasant 
things  ;  see  errors  for  us.^^ 

11.  Take  away  from  me  the  way ;  turn  away  the  path  from  me,'^ 
let  the  Holy  One  of  Israel  cease  from  before  us. 

12.  Therefore  thus  saith  the  Holy  One  of  Israel :  Because  ye 
reject  this  word,^''  and  trust  in  oppression  and  tumult,  and  lean  upon 
it: 

13.  Therefore  shall  this  iniquity  be  to  you  as  a  breach  that  falleth, 
and  is  found  wanting  in  a  high  wall  ;^^  for  the  destruction  thereof 
shall  come  on  a  sudden,  when  it  is  not  looked  for. 

14.  And  it  shall  be  broken  small,  as  the  potter's  vessel  is  broken 
all  to  pieces  with  mighty  breaking  :^^  and  there  shall  not  be  found  of 
the  pieces  thereof  a  shred,  wherein  a  little  fire  may  be  carried  from 
the  hearth,  or  a  little  water  be  drawn  out  of  the  pit. 

15.  For  thus  saith  the  Lord  God  the  Holy  One  of  Israel :  If  ye 
return,  and  be  quiet,  ye  shall  be  saved :  in  silence  and  in  hope  shall 
your  strength  be.     And  ye  would  not : 

16.  But  ye  say :  No,  but  we  will  flee  on  horses :  therefore  shall  ye 
flee.  And  we  will  mount  upon  swift  ones  :  therefore  shall  they  that 
pursue  after  you  be  swifter.^ 

17.  A  thousand  men  shall  flee  for  fear  of  one  :  and  for  fear  of  five 
shall  ye^^  flee,  till  ye  be  left  as  the  mast  of  a  ship^  on  the  top  of  a 
mountain,  and  as  an  ensign  upon  a  hill. 

18.  Therefore  the  Lord  waiteth  that  He  may  have  mercy  on  you  :^ 
and  therefore  shall  He  be  exalted  sparing  you :  because  the  Lord  is 
the  God  of  judgment :  happy  are  all  they  that  wait  for  Him. 


**  False,  faithlesK,  sinful.  '*  They  desire  teachers  who  may  flatter  them. 

"•  P.  "Qet  you  out  of  the  way,  turn  aside  out  of  the  path."  They  wish  to  be  rid  of  the  annoyauc**  of 
his  instructions  delirered  in  the  name  of  the  Holy  One  of  Israel.  !»t.  Jerome  thus  explains  it :  "  Why 
do  you  importune  us,  by  stating  what  we  are  unwilling  to  hear?  Why  do  you  point  out  to  us  a  path  in 
which  we  are  not  disposed  to  walk?  Why  do  you  constantly  repeat  in  our  ears  :  'Thus  saith  the  Lord, 
the  Holy  One  of  Israel  ?' " 

"  The  instruction  given  by  the  prophet. 

"  The  walls  giving  way,  from  whatsoever  cause,  the  crash  is  sudden. 

'*  Ps.  2 :  0.  This  is  a  familiar  imago  of  complete  destruction. 

^  R.  statt's  that  the  verb  expresses  a  sudden  rush  against  the  enemies. 

"  The  term  for  ten  thousand  was  probably  in  tlie  te.\t,  as  in  Lev.  20  :  8  ;  Dcut.  82  :  30.  St.  Jerome 
paraphrases  it:  "  You  will  flee  indeed,  and  enter  Kgypt  galloping;  but  the  Babylonians  will  be  swifter, 
and  will  pursue  you  unto  Kgypt,  and  the  Egyptians  will  bo  seized  with  such  terror  and  frigltt  that  a 
thousand  of  them  will  not  resist  one  Chaldean,  and  a  vast  multitude  will  flee  before  five  of  the  enemy." 

^  A  long  pole  as  a  beacon.  Their  flight  shall  bo  such  as  to  leave  but  a  few  scattered  here  and  there, 
who  will  testify  their  misfortune,  like  the  mast  of  a  wreck,  planted  on  a  bill  in  token  of  the  disaster. 

K*  Qod  delays  the  exercise  of  His  mercy,  in  order  to  render  it  the  more  illustrious,  after  all  human 
tneani  have  &U«1. 


ISAIAH    XXX.  189 

19.  For  the  people  of  Sion  sliall  dwell  in  Jerusalem  :  weeping  tliou 
shalt  not  weep,  He  will  surely  have  pity  on  thee :  at  the  voice  of  thy 
cry,  as  soon  as  He  shall  hear,  He  will  answer  thee. 

20.  And  the  Lord  will  give  you  spare  bread,  and  short  water  ;^^ 
and  will  not  cause  thy  teacher^^  to  flee  away  from  thee  any  more  :  and 
thy  eyes  shall  see  thy  teacher.^*^ 

21.  And  thy  ears  shall  hear  the  w^ord  of  one  admonishing  thee^^ 
behind  thy  back  :  This  is  the  way ;  walk  ye  in  it ;  and  go  not  aside, 
neither  to  the  right  hand,  nor  to  the  left. 

22.  And  thou  wilt  defile  the  plates  of  thy  graven  things  of  silver, 
and  the  garment  of  thy  molten  things  of  gold,  and  will  cast  them 
away  as  the  uncleanness  of  a  menstruous  woman.  Thou  wilt  say  to 
it :  Get  thee  hence.^^ 

23.  And  rain  will  be  given  to  thy  seed,  wheresoever  thou  shalt  sow 
in  the  land :  and  the  bread  of  the  corn  of  the  land  shall  be  most 
plentiful  and  fat.  The  lamb  in  that  day  shall  feed  at  large  in  thy 
possession : 

24.  And  thy  oxen,  and  the  ass-colts  that  till  the  ground,  shall  eat 
mingled^^  provender  as  it  was  winnowed  in  the  floor. ^^ 

25.  And  there  shall  be  upon  every  high  mountain,  and  upon  every 
elevated  hill,  rivers  of  running  waters  in  the  day  of  the  slaughter  of 
many,^^  when  the  towers  shall  fall. 

26.  And  the  light  of  the  moon  shall  be  as  the  light  of  the  sun  ;  and 
the  light  of  the  sun  shall  be  sevenfold,  as  the  light  of  seven  days,^^ 
in  the  day  when  the  Lord  bindeth  up  the  wound  of  His  people,  and 
healeth  the  stroke  of  their  wound.^ 

27.  Behold,  the  name  of  the  Lord  cometh  from  afar ;  His  wrath 
burneth,  and  is  heavy  to  bear :  His  lips  are  filled  with  indignation, 
and  His  tongue  as  a  devouring  fire. 

28.  His  breath  as  a  torrent  overflowing  even  to  the  midst  of  the 


2«  This  short  allowance  in  time  of  distress  is  to  be  succeeded  by  abundance. 

°'  The  spiritual  character  of  the  blessings  promised  is  evident  from  this  circumstance.  The  prophets 
reappeared  after  persecution  had  passed  away.  The  text  has  the  plural  noun,  with  the  A^erb  in  the  sin- 
gular, which  is  understood  distributively  of  each  teacher. 

^  H.  r.  "Teachers."  -  -^  "  Of  one  admonishing."    This  is  added. 

^  Idolatry  shall  be  utterly  forsaken. 

■•"•  L.  "  Salted."    Salt  or  acid  herbs  mixed  with  various  kinds  of  grain  make  feed  agreeable  to  cattle. 

3''  H.  P.  "With  the  shovel  and  with  the  fan." 

'^  The  abundance  of  water  for  the  use  of  the  people  of  God  is  predicted  simultaneously  with  the  over- 
throw of  their  enemies. 

'^  This  figurative  language  expresses  the  great  knowledge  which  is  imparted  under  the  reign  of  the 
Messiah. 

**  The  wound  caused  by  sin. 


190  THE    PROPHECY    OF    ISAIAH. 

neck,^^  to  destroy  the  nations  unto  nothing,^  and  the  bridle  of  error^ 
that  was  in  the  jaws  of  the  peoples. 

29.  Ye  shall  have  a  song  as  in  the  night  of  the  sanctified  solemnity,^ 
and  joy  of  heart,  as  when  one  goeth  with  a  pipe,  to  come  into  the 
mountain  of  the  Lord,  to  the  Mighty  One^  of  Israel. 

30.  And  the  Lord  will  make  the  glory  of  His  voice  be  heard,  and 
show  the  terror  of  His  arm,  in  the  threatening  of  wrath,  and  the 
flame  of  devoui'ing  fire :  He  will  crush  to  pieces  with  whirlwind  and 
hailstones. 

31.  For  at  the  voice  of  the  Lord  the  Assyrian  shall  fear,  being 
struck  with  the  rod.^ 

32.  And  the  decreed  passage  of  the  rod,^°  which  the  Lord  shall 
make  rest  upon  him,^^  shall  be  with  timbrels  and  harps  ;^  and  in  great 
battles  He  will  overthrow  them. 

33.  For  Tophet^  is  prepared  from  yesterday,  prepared  by  the 
king,*^  deep  and  wide.  The  nourishments  thereof  are  fire  and  much 
wood ;  'the  breath  of  the  Lord  as  a  torrent  of  brimstone  kindling  it. 


CHAPTER   XXXL 

THE   FOLLY  OF   TRUSTING   TO   EGYPT,   AND    FORGETTING  GOD.       HE   WILL    FIGHT   FOR 
HIS    PEOPLE   AGAINST   THE   ASSYRIANS. 

1.  Woe  to  them  that  go  down  to  Egypt  for  help,  trusting  in  horses, 
and  putting  tHeir  confidence  in  chariots,  because  they  are  many ;  and 


•*  Supra  8  :  8.  Many  suppose  the  metaphor  to  imply  that  the  body  is  split  in  twain  by  the  rushing 
waters. 

"  II.  P.  "To  sift  the  nations  with  the  siew  of  vanity:"  "a  sieve  that  lets  all  through,  and  so  be 
brought  to  nothing."  Oill. 

"  Al.  "  A  misleading  bridle"— causing  the  nations  to  stray  from  the  paths  on  which  they  designed  to 
proceed.    Qod  is  likened  to  a  rider  that  controls  a  restive  animal. 

"  The  Uwt  of  the  Passoyer  was  specially  styled  "  the  feast."  Matt.  27  :  15. 

"  H.  P.  "  Rock." 

**  The  prophet  returns  to  the  original  oltject  of  his  prediction,  having  been  transported  in  spirit  to  the 
contemplation  of  great  mysteries. 

*■  P.  "The  grounded  staff."  AI.  observes,  this  "  is  almost  unintelligible."  The  appointed  punishment 
of  ih«  enemies  of  Qod  is  likened  to  a  rod,  at  each  blow  of  which  joy  is  afforded  to  tho  Israelites. 

"  Qod  is  said  to  cause  tho  rod  to  rest  on  his  enemy,  when  lie  sends  severe  calamities  to  punish  him. 
*'  lie  will  not  strike  him  with  the  rod,  and  then  take  it  away,  and  put  an  end  to  the  scourging,  as  is 
generally  done,  but  He  will  make  the  punishment  continual,  ns  a  thing  founded  and  rooted."  St.  Jerome. 

*"  Timbrels  and  harps,  sounds  of  joy,  accompany  this  execution  of  the  Divine  judgments. 

**  The  valley  in  which  children  were  burnt  in  honor  of  Moloch. 

**  Qes.  thinks  that  Hezekiah  is  meant,  although  he  did  not  actually  punish  any  one  after  this  manner. 
God  has  prepared  a  far  more  terrible  fire  for  the  punishment  of  sinners. 


ISAIAH    XXXI.  191 

in  horsemen,  because  they  are  very  strong  ;  and  they  trust^  not  in  the 
Holy  One  of  Israel,  and  seek  not  after  the  Lord. 

2.  But  He  that  is  the  Wise  One  bringeth  evil,^  and  removeth  not 
His  words  :^  and  He  riseth  up  against  the  house  of  the  wicked,  and 
against  the  aid^  of  them  that  work  iniquity. 

3.  Egypt  is  man,  and  not  God;  and  their  horses,  flesh,  and  not 
spirit :  and  the  Lord  will  stretch  forth  His  hand ;  and  the  helper  shall 
fall,  and  he  that  is  helped  shall  fall,  and  they  shall  all  be  confounded 
together. 

4.  For  thus  saith  the  Lord  to  me :  Like  as  roareth  the  lion,  and 
the  lion's  whelp  over  his  prey,  and  when  a  multitude  of  shepherds 
shall  come  against  him,  he  will  not  fear  at  their  voice,  nor  be  afraid 
of  their  multitude :  so  will  the  Lord  of  hosts  come  down  to  fight^ 
upon  mount  Sion,  and  upon  the  hill  thereof. 

5.  As  birds  flying,^  so  will  the  Lord  of  hosts  protect  Jerusalem*, 
protecting  and  delivering,  passing  over  and  saving. 

6.  Return  as  ye^  had  deeply  revolted,  0  children  of  Israel. 

7.  For  in  that  day  a  man  shall  cast  away  his  idols  of  silver,  and 
his  idols  of  gold,  which  your  hands  have  made  for  you  to  sin. 

8.  And  the  Assyrian  shall  fall  by  the  sword,  not  of  a  man :  and 
•  the  sword  not  of  a  man  shall  devour  him ;  and  he  shall  flee  not^  at 

,    the  face  of  the  sword :  and  his  young  men  shall  be  tributaries  :^ 
lil>?  9.  And  his  strength  shall  pass  away  with  dread ;  and  his  princes 

fleeing  shall  be  afraid :  the  Lord  hath  said  it,  whose  fire  is  in  Sion, 

and  His  furnace  in  Jerusalem.^*^ 


^  n.  p.  "  Look  not  unto."  ^  H.  Executes  His  threats. 

'  Al.  He  does  not  leave  them  -without  efiFect.  He  is  only  disarmed  by  the  humiliation  and  repentance 
of  sinners.    He  will  most  certainly  execute  His  threats  against  the  impenitent. 

*  The  ally. 

*  The  Divine  interposition  in  favor  of  His  people  cannot  be  efTectually  resisted.  God  is  likened  to  a 
lion,  who,  rushing  on  a  flock  of  sheep,  destroys  them,  despite  of  every  effort  of  the  shepherds  to  protect 
them. 

^  St.  Jerome  understands  this  of  birds  fluttering  about  their  nests  to  protect  their  young  ones. 

■"  H,  has  the  third  person.  The  exhortation  is  directed  to  persons  generally,  to  turn  to  Him  from 
whom  the  Israelites  had  revolted. 

^  Vh  MSS.  150  K.    )^  is  the  received  reading. 

'  L.,  Al.,  Ges.  considers  this  translation  admissible,  but  prefers :  '*  coUiquescent,"  "  shall  melt  away." 
P.  «  Shall  be  discomfited." 

^^  Allusion  is  made  to  the  fire  on  the  altar,  the  symbol  of  Divine  power  which  consumes  the  enemies  of 
the  people  of  God. 


19b  the  prophecy  of  isaiah. 


CHAPTER   XXXII. 

THE    BLESSINGS    OP   THE    REIGN    OF    CHRIST.      THE   DESOLATION   OF    THE    JEWS,    AND 
PROSPERITY    OF    THE    CHURCH    OF    CHRIST. 

1.  Behold,  a  king  shall  reign  in  justice ;  and  princes  shall  rule  in 
judgment.^ 

2.  And  a  man^  shall  be  as  when  one  is  hid  from  the  wind,  and 
hideth  himself  from  a  storm,  as  rivers  of  water  in  drought,  and  the 
shadow  of  a  rock  that  standeth  out  in  a  desert  land.^ 

3.  The  eyes  of  them  that  see*  shall  not  be  dim :  and  the  ears  of 
them  that  hear  shall  hearken  diligently.^ 

.    4.  And  the  heart  of  fools®  shall  understand  knowledge :  and  the 
tongue  of  stammerers  shall  speak  readily  and  plainly. 

5.  The  fool  shall  no  more  be  called  prince  -J  neither  shall  the 
deceitfuP  be  called  great : 

6.  For  the  fool  speaketh  foolish  things :  and  his  heart  worketh 
iniquity  to  practise  hypocrisy,  and  speak  to  the  Lord  deceitfully,  and 
to  leave  empty  the  soul  of  the  hungry,^  and  take  away  drink  from 
the  thirsty. 

7.  The  instruments^^  of  the  deceitful  are  most  wicked:  for  he 
frameth  devices  to  destroy  the  meek,  with  lying  words,  when  the 
poor  man  speaketh  what  is  right. ^^ 

8.  But  the  prince  deviseth  such  things  as  are  worthy  of  a  prince : 
and  he  standeth  above  the  rulers.^* 

9.  Rise  up,  ye  rich  women, ^^  and  hear  my  voice :  ye  confident" 
daughters,  give  ear  to  my  speech. 


'  The  reign  of  a  pious  prince,  such  as  Hezekiah,  may  bo  the  direct  object  of  this  prophecy ;  although 
the  words  seem  to  demand  a  more  perfect  fulfilment.    St.  Jerome  explains  it  of  Christ. 

'  The  just  princo  shall  be  as  a  shelter  to  the  storm-beaten  traveller.  Of  Christ,  St.  Jerome  says: 
"Whosoeyer  shall  be  under  His  shadow,  shall  be  secure  in  trouble  and  distress,  and,  in  the  storm  of  this 
world,  as  the  man  who  betakes  himself  to  a  place  of  safety  from  the  storm  and  whirlwind." 

*  Affording  protection,  with  refreshing  coolness. 

*  The  name  of  seers  denoted  prophets. 

*  The  people  shall  accept  the  announcements  with  docility. 

'  II.  means  hasty,  or  rash.  ''  Noble. 

'  R.  supports  this  interpretation.  '  To  leave  persons  in  want. 

*°  II.  P.  "Also."    The  means  which  he  employs.  **  Lit.  <' Judgment" 

19  i>,  «<  The  liberal  deviseth  liberal  things ;  and  by  liberal  things  shall  he  stand."  The  man  of  Ingenuous 
and  generous  disposition  proposes  to  himself  works  of  generosity,  and  remains  steadfast  in  their  per- 
formance. 

jj  p^  »i  Women  that  are  at  ease."  L.  <'  Careless."  The  prophet  addresses  women  of  rank,  whose  seuti- 
ments  and  wishes  exert  a  powerful  influence  on  men.  We  are  reminded  by  the  appeal  of  the  address  of 
Christ  to  the  women  who  wept  for  Ilim  as  He  went  to  Calvary. 

"  Overconfident,  and  determined  in  their  course  of  conduct. 


ISAIAH    XXXII.  19S 

10.  For  after  days  and  a  year,^-^  ye  that  are  confident  shall  be 
troubled :  for  the  vintage  is  at  an  end,  the  gathering  shall  come  no 
more.^^ 

11.  Be  astonished,  ye  rich  women ;  be  troubled,  ye  confident  ones : 
strip  you^^  and  be  ashamed,^^  gird  your  loins. 

12.  Mourn  for  your  breasts,^^  for  the  delightful  country,  for  the 
fruitful  vineyard.^ 

13.  Upon  the  land  of  My  people  shall  thorns  and  briers  come  up : 
how  much  more  upon  all  the  houses  of  joy,  of  the  city  that  rejoiced? 

14.  For  the  house^^  is  forsaken,  the  multitude  of  the  city^^  is  left, 
darkness  and  obscurity  are  come  upon  its  dens'^  forever.  A  joy  of 
wild  asses,  the  pastures  of  flocks,^^ 

15.  Until  the  spirit  be  poured  upon  us  from  on  high  :^^  and  the 
desert  be  as  a  fruitful  field ;  and  a  fruitful  field  be  counted  for  a 
forest.2^ 

16.  And  judgment  shall  dwell  in  the  wilderness ;  and  justice^^  shall 
sit  in  the  fruitful  field. 

17.  And  the  work  of  justice  shall  be  peace,  and  the  exercise^^  of 
justice  quietness,  and  security  forever. 

18.  And  My  people  shall  sit  in  the  beauty  of  peace,^  and  in  secure 
abodes,^  and  in  abundant  rest.^^ 

19.  But  hail  shall  cast  down  the  forest ;  and  the  city  shall  be  laid 
low.32 


I  a^e« 


"  This  is  an  indefinite  expression  for  a  short  time,  little  more  than  ayear. 

"*  Al.  "  Time  of  scarcity  shall  ensue,  the  consequences  of  which  they  shall  feel."  "  He  says  that  the 
vintage  is  at  an  end  ;  and  that,  after  the  last  desolation  which  happened  under  Vespasian,  and  Titus,  and 
Hadrian,  no  other  captivity  would  follow,  since  no  bunches  would  remain  among  the  peoples  to  be 
gathered."  St.  Jerome. 

"  Lay  aside  your  ornaments,  your  admired  dress.  From  the  direction  given  them  to  put  on  a  girdle, 
it  is  manifest  that  they  wore  a  tunic,  with  perhUps  an  outer  garment.  They  are  first  ordered  to  lay 
themselves  bare,  in  order  to  express  the  humiliation  that  awaits  them. 

"  H.  P.  "  Make  you  bare." 

"  Mourn  because  they  are  dry  and  barren.  It  may  also  mean  mourn,  striking  your  breasts.  "They 
are  called  on  to  weep,  and  are  ordered  to  lay  bare  their  breasts,  and  gird  their  loins,  because  the  country 
which  once  was  lovely  and  the  fertile  vineyard  was  destroyed  by  the  Roman  army,  which  spread  desola- 
tion." St.  Jerome. 

^  These  things  being  no  longer  enjoyed,  were  subjects  of  mourning. 

^*  P.  "The  palaces,"  H.  is  in  the  singular.  Some  understand  it  of  the  temple:  others  of  the  royal 
abode.  ^  The  city,  which  was  filled  with  a  multitude,  is  forsaken. 

^  H.  P.  "  The  forts  and  towers  shall  be  for  dens  forever."  Places  before  frequented  for  observation, 
and  for  the  defence  of  the  city,  are  now  abandoned,  and  resemble  lonely  caves. 

■^'  The  wild  ass  exults  in  such  desert  places:  the  flocks  of  the  wandering  shepherds  feed  there. 

-*  Until  new  life  be  given  us,  and  all  nature  be  renewed  by  a  genial  wind. 

^  The  desert  and  field  shall  be  alike  desolate. 
^  "  A  better  order  of  things  shall  arise.    Judgment  and  justice  are  taken  for  just  men. 

^  It  corresponds  with  work.  ""*  H.  P.  "  In  a  peaceable  habitation.'" 

^  L.  "  In  their  dwellings,  with  security." 

''  H.  P.  "In  quiet  resting-places."    L.  "Undisturbed." 

^  The  prophet  reverts  to  his  former  announcements,  and  confirms  them,  that  it  may  be  understood 
after  what  suiTerings  blessings  shall  be  enjoyed. 

13 


194  THE    PROPHECY    OF    ISAIAH. 

20.  Happy  are  ye  that  sow  upon  alP  waters,  sending  thither  the 
foot  of  the  ox  and  the  ass. 


CHAPTER  XXXIII. 

god's  revenge  against  the  enemies  of  his  church,    the  happiness  of  the 
heavenly  jerusalem. 

1.  Woe  to  thee  that  spoilest ;  shalt  not  thou  thyself  also  be 
spoiled  ?^  and  thou  that  despisest,^  shalt  not  thyself  also  be  despised  ? 
when  thou  shalt  have  made  an  end  of  spoiling,  thou  shalt  be  spoiled : 
when  being  wearied,^  thou  shalt  cease  to  despise,  thou  shalt  .be 
despised. 

2.  0  Lord,  have  mercy'*  on  us ;  for  we  wait  for  Thee :  be  Thou  our^ 
arm  in  the  morning,  and  our  salvation^  in  the  time  of  trouble. 

3.  At  the  voice  of  the  AngeF  the  people  fled :  and  at  the  lifting 
up  of  Thyself^  the  nations  were  scattered. 

4.  And  your  spoils  shall  be  gathered  together  as  the  locust  is 
gathered,  as  when  the  ditches  are  full  of  them.® 

5.  The  Lord  is  magnified ;  for  He  dwelleth  on  high  :  He  hath  filled 
Sion  with  judgment  and  justice. 

6.  And  there  shaWbe  faith^®  in  thy  times ;"  riches  of  salvation, 
wisdom  and  knowledge :  the  fear  of  the  Lord  is  his  treasure.^^ 

"  The  lands  near  the  streams  were  generally  rich.    The  ox  and  the  ass  were  used  in  the  plough. 

*  H.  P.  "Thou  wast  not  spoiled."  The  prophet  reproaches  Sennacherib  with  plundering  the  country 
without  provocation.  St.  Jerome  applies  it  to  the  persecutors  of  the  Church :  "The  persecutors  shall  be 
taken  and  consigned  to  everlasting  burning.  As  the  moth  consumes  the  garment,  so  the  perpetual  flame 
will  prey  on  them." 

"^  1*.  "And  dealest  treacherously."  II.  generally  means  to  prevaricate  or  lie;  but  it  is  thought  here  to 
coincide  In  meaning  with  the  preceding  verb,  as  it  is  often  rendered  TT£3,  spoliavit  by  Chald.  St.  Jerome 
ronders  it  spemit,  which  meaning  is  sometimes  given  to  the  Chaldean  term. 

'  P.  *•  When  thou  shalt  make  an  end  to  deal  treacherously."  L.  "  An  end  of  wasting."  The  spoliation 
and  overthrow  of  the  Assyrian  king,  after  a  successful  career  of  plunder  and  violence,  are  foretold. 

*  II.  P.  "Be  gracious  unto  us." 

'  II.  P.  "  Their."  Eicbhorn  considers  this  reading  manifestly  wrong.  Lowth,  Dathe,  and  Doederlln 
agree  with  him.  Chald.,  i*yr.  support  V.  R.  maintains  the  received  reading,  it  not  being  unusual  for 
the  sacred  poet*  to  change  the  person,  and  refer  to  the  Israelites  as  if  they  were  a  people  distinct  from 
the  writer. 

•  Deliverer. 

'  11.  P.  "  At  the  noise  of  the  tumult."  V.  considers  It  u  alluding  to  the  oonBtemation  produced  by  the 
angel  in  the  camp  of  Sennacherib. 

■  Al.  "  At  Thy  rising."    On  the  Divine  manifestation. 

•  P.  "  As  the  running  to  and  fro  of  locusts."  The  collection  of  spoils  resembles  swarms  of  locusts, 
which  gather  up  and  destroy  the  grain. 

*"  Faith  hero  means  security,  or  stability. 

"  The  times  of  Ilssekiab  are  referred  to.  '^  The  treasure  of  His  servant 


ISAIAH    XXXIII.  195 

7.  Behold,  they  that  see^^  cry  without :  the  messengers  of  peace 
weep  bitterly. 

8.  The  ways  are  made  desolate ;  no  one  passeth  by  the  road ;  the 
covenant^*  is  made  void :  he^^  despiseth  the  cities  ;  he  regardeth  not 
the  men. 

9.  The  land  mourneth  and  languisheth :  Libanus  is  confounded 
and  decayed :^^  and  Saron  is  become  as  a  desert:  and  Basan  and 
Carmel  are  shaken. ^^ 

10.  Now  will  I  rise  up,  saith  the  Lord :  now  will  I  be  exalted,  now 
will  I  lift  up  Myself. 

11.  Ye  shall  conceive  heat  ;^^  ye  shall  bring  forth  stubble :  your 
breath  as  fire  shall  devour  you. 

12.  And  the  peoples  shall  be  as  ashes  after  a  fire  :^^  as  a  bundle  of 
thorns^  they  shall  be  burnt  with  fire. 

13.  Hear,  ye  that  are  afar  off,  what  I  have  done ;  and  ye  that  are 
near,  know  my  strength. 

14.  The  sinners  in  Sion  are  afraid ;  trembling  hath  seized  upon 
the  hypocrites. ^^  Which  of  you  can  dwell  with  devouring  fire  ?  which 
of  you  shall  dwell -with  everlasting  burnings  ?^^ 

15.  He  that  walketh  justly,^  and  speaketh  uprightly,^"*  that  casteth 
away  the  gain  of  oppression,^  and  shaketh  from  his  hands^^  all 
bribes,  that  stoppeth  his  ears  lest  he  hear  blood,^  and  shutteth  -his 
eyes  that  'he  may  see  no  evil  -^ 

16.  He  shall  dwell  on  high  ;  the  strongholds  of  rocks  shall  be  his 
refuge  ;^  bread  is  given  him  ;  his  waters  are  sure.^    . 

"  D/X'^K-  It  is  difftcult  to  fix  the  meaning  of  this  term.  P.  '•  Their  valiant  ones."  Ges.  understands 
it  of  messengers  sent  to  seek  peace.  They  cry  aloud,  imploring  the  proud  enemy  to  grant  peace,  whilst 
they  weep  for  the  calamities  of  the  hesieged  city.  It  was  customary  for  ambassadors,  suing  for  peace,  to 
weep,  in  order  to  move  those  whom  they  addressed. 

**  A  treaty  had  subsisted  between  Achaz  and  the  Assyrian  king,  which  the  latter  no  longer  respected. 

"  Sennacherib  haughtily  rejected  the  prayers  of  the  citizens. 

^^  Hath  witherecf  away. 

"  The  fruits  have  been  shaken  from  the  trees.    The  trees  themselves  have  been  cast  to  the  ground. 

**  II,  P.  "Chaff."  The  image  of  %  false  conception  is  frequently  employed  to  signify  counsels  that  are 
frustrated. 

*'  H.  P.  "  Like  the  burnings  of  lime."  The  consternation  and  destruction  of  the  Assyrian  forces  are 
compared  to  burning. 

-°  H.  P.  "  As  thorns  cut  up."  2*  Wicked  men  were  found  among  the  people. 

"  This  may  be  understood  of  a  Divine  visitation,  likened  to  a  great  fire ;  but  it  is  naturally  referred  to 
that  everlasting  burning  which  awaits  hypocrites  and  sinners,  according  to  the  express  declaration  of  our 
Lord.    The  prophet  passes  to  state  the  happiness  and  rewards  of  the  just  man . 

^  Ps.  14  :  2.    npl2^  \1T\-    Conduct  marked  by  good  actions  is  meant. 

^  Language  conformable  to  truth  and  justice. 

^'  He  seeks  no  gain  by  unjust  exactions,  or  oppressive  measures. 

^  Casts  them  from  him  indignantly :  refuses  to  take  hold  of  them. 

^  Plots  to  murder.    He  rejects  all  propositions  to  take  away  life  unlawfully. 

^  Is  averse  to  crime :  turns  away  from  it  with  horror, 

®  His  place  of  refuge.    He  shall  be  secure  under  Divine  protection. 
Necessary  support  will  be  given  him  by  Divine  Providence. 


196  THE    PROPHECY    OF    ISAIAH. 

17.  His  eyes  shall  see  the  king^^  in  his  beauty ;  they  shall  see  the 
land  far  off. 

18.  Thy  heart  shall  meditate  fear  :^  where  is  the  learned  ?^  where 
is  he  that  pondereth  the  words  of  the  law  ?^  where  is  the  teacher  of 
little  ones  ?^ 

19.  The  shameless^  people  thou  shalt  not  see,  the  people  of  deep^ 
speech:  so  that  thou  canst  not  understand  the  utterknce^  of  his 
tongue,  in  whom  there  is  no  wisdom. 

20.  Look  upon  Sion,  the  city  of  our  solemnity :  thy  eyes  shall  see 
Jerusalem,  a  rich^  habitation,  a  tent  that  cannot  be  removed : 
neither  shall  the  stakes  thereof  be  taken  away  forever;  neither  shall 
any  of  the  cords  thereof  be  broken : 

21.  Because  only  there  our  Lord  is  magnificent :  a  place  of  rivers,^ 
very  broad  and  spacious  streams :  no  ship  with  oars  shall  pass  by  it ; 
neither  shall  the  great  galley  pass  through  it. 

22.  For  the  Lord  is  our  judge ;  the  Lord  is  our  lawgiver :  the  Lord 
is  our  king :  He  will  save  us. 

23.  Thy  tacklings  are  loosed,''^  and  they  have  no  strength :  thy 
mast  is  in  such  condition,  that  thou  canst  not  spread  the  flag.  Then 
shall  the  spoils  of  much  prey  be  divided :   the  lame  shall  take  the 


24.  Neither  shall  he  that  is  near,  say  :  I  am  feeble.^     The  people 
that  dwell  therein,  shall  have  their  iniquity  taken  away  from  them. 


CHAPTER  XXXIV. 

THE   GENERAL   JUDGMENT    OF   THE   WICKED, 

1.  Come  near,  ye  gentiles,  to  hear ;  and  hearken,  ye  peoples :  let 

«  Heiekiah,  enthroned  in  his  palace,  may  be  regarded  as  a  type  o5tbe  Messiah. 

"  Stthjects  of  terror,  the  remembranoe  of  which,  when  they  hare  passed  away,  afford  satisftction. 

"  P.  "The  scribe,"  who  enroUed  the  names. 

»*  P.  "The  recolTer"— the  collector  of  tributes.  On  the  overthrow  of  Sennacherib,  the  Jews  might  ask 
themselves  these  questions  with  astonishment. 

"  II.  P.  "Where  is  he  that  counted  the  towers?"  the  officer  appointed  to  their  charge.  These  officers 
-were  types  of  learned  worldlings,  whose  knowledge  is  folly  before  God.  1  Cor.  1 :  20.  Symmachus,  as  well 
as  St  Jerome,  read  with  points  diJfcrent  ftrom  those  in  the  received  edition. 

"  P.  ••  Fierce."  L.  "  Harbarous."  Hymnachus  agrees  with  St  Jerome.  Ges.  considers  it  as  equivalent 
to  barbarous.  The  Assyrians  were  of  a  strange  speech  for  the  Israelites.  The  Jews  were  such  for  those 
who  announced  to  them  the  Gospel. 

"  Dark,  obscure.  «•  The  speech  which  this  people  utters. 

"  II.  P.  "Quiet." 

*>  The  prophet  contemplates  the  heavenly  Jerusalem,  whose  rivers  are  imaginary,  figurative  of  pure 
joys,  undisturbed  by  hostile  displays. 

"  The  enemy  is  represented  under  the  imaf(e  of  a  dismantled  ship  of  war. 

^  The  oitiMU  shall  not  oomplain,  but  shall  receive  pardon,  and  bo  preserved  from  calamity. 


ISAIAH    XXXIV.  197 

the  earth  hear,  and  all  that  is  therein,  the  world,  and  everything  that 
Cometh  forth  of  it.^ 

2.  For 'the  indignartion  of  the  Lord  is  on  all  nations,^  and  his  fury 
on  all  their  army :  He  hath  killed  them,  and  delivered  them  to 
slaughter. 

3.  Their  slain  shall  be  cast  forth ;  and  out  of  their  carcasses  shall 
rise  a  stench :  the  mountains  shall  be  melted  with  their  blood.^ 

4.  And  all  the  host  of  the  heavens  shall  pine  away,*  and  the 
heavens  shall  be  folded  together  as  a  book :  and  all  their  host  shall 
fall  down  as  the  leaf  falleth  from  the  vine,  and^  from  the  fig-tree.^ 

5.  For  My  sword  is  inebriated  in  heaven ;''  behold  it  shall  come 
down  upon  Idumea,^  and  on  the  people  devoted^  by  Me  to  judgment. 

6.  The  sword  of  the  Lord  is  filled  with  blood ;  it  is  made  thick 
with  the  blood  of  lambs  and  buck-goats,  with  the  blood  of  rams  full 
of  marrow :  for  there  is  a  victim  of  the  Lord  in  Bosra,  and  a  great 
slaughter  in  the  land  of  Edom.^*^ 

7.  And  the  unicorns^^  shall  go  down  with  them,  and  the  bulls  with 
the  bullocks  :^^  their  land  shall  be  soaked  with  blood,  and  their  ground 
with  the  fat  of  fat  ones, 

8.  For  it  is  the  day  of  the  vengeance  of  the  Lord,^^  the  year  of 
recompenses^'*  of  the  judgment  of  Sion. 

9.  And  the  streams  thereof  shall  be  turned  into  pitch,  and  the 
ground  thereof  into  brimstone :  and  the  land  thereof  shall  become 
burning  pitch. 

10.  Night  and  day  it  shall  not  be  quenched ;  the  smoke  thereof 
shall  go  up  forever :  from  generation  to  generation  it  shall  lie  waste ; 
none  shall  pass  through  it  forever  and  ever. 

11.  The  bittern  and  hedge-hog^^  shall  possess  it :  the  owl  and  the 

*  The  inhabitants  of  the  earth  are  poetically  represented  as  coining  forth  from  it. 

2  The  prophet  proclaims  the  Divine  judgments  against  the  wicked  throughout  the  world. 
^  This  is  an  exaggerated  mode  of  expressing  the  greatness  of  the  slaughter. 
■•  The  great  luminaries  of  heaven  shall  grow  dim  and  fade. 

*  H.  P.  "  And  as  a  falling  fig." 

**  These  bold  figures  are  employed  to  express  extraordinary  calamities.  The  order  of  the  heavens 
remains  unchanged ;  but  at  the  end  of  time  strange  phenomena  are  to  mark  the  approaching  consum- 
mation. Matt.  24  :  29 ;  Apoc.  6  :  13. 

■'  Destined  to  this  work  of  justice.  s  This  is  mentioned  by  way  of  example. 

*  H.  P.  "  Of  my  curse" — devoted  to  slaughter. 

'"  The  slaughter  of  the  wicked  by  the  Israelites,  in  obedience  to  the  Divine  mandate,  is  represented  as 
the  immolation  of  victims  to  God.    Bosra  was  a  city  of  Edom. 

"  The  Reim  here  spoken  of  are  thought  to  be  buffaloes,  or  bulls. 

'2  H.  p.  "  The  bullocks  with  the  bulls." 

'*  Any  visitation  of  God  may  be  so  styled  :  but  the  close  of  time  with  the  Divine  judgment  is  especially 
the  day  of  the  Lord.  "  The  year  of  punishment  on  account  of  crimes  against  Sion. 

"  The  utter  desolation  of  a  land  visited  by  Divine  justice  is  strikingly  described.  The  bituminous  cha- 
racter of  the  soil  adjacent  to  the  Dead  Sea  has  suggested  the  description.  Gen.  19  .  28.  It  is  an  image  of 
worse  punishments.  Apoc.  14:11. 


198  THE    PROPHECY    OF    ISAIAH. 

raven  shall  dwell  in  it  :^^  and  a  line  shall  be  stretched  out  upon  it,  to 
bring  it  to  nothing,  and  a  plummet,  unto  desolation. ^'^ 

12.  The  nobles  thereof  shall  not  be  there :  they  shall  call  rather 
upon  the  king,^^  and  all  the  princes  thereof  shall  be  nothing. 

13.  And  thorns  and  nettles  shall  grow  up  in  its  houses,  and  the 
thistle  in  the  fortresses  thereof:  and  it  shall  be  the  habitation  of 
dragons,  and  the  pasture  of  ostriches. ^^ 

14.  And  demons^  and  monsters^^  shall  meet ;  and  the  hairy  ones^^ 
shall  cry  out  to  one  another :  there  hath  the  lamia^  lain  down,  and 
found  rest  for  herself. 

15.  There  hath  the  hedge-hog^  had  its  hole,  and  brought  up  its 
young  ones,  and  hath  dug  round  about,  and  cherished  them  in  the 
shadow  thereof:  thither  are  the  kites  gathered  together  one  to 
another. 

16.  Search  ye  diligently  in  the  book  of  the  Lord,  and  read  :^  not 
one  of  them  was  wanting ;  one  hath  not  sought  for  the  other  :^  for 
that  which  proceedeth  out  of  my  mouth,  He  hath  commanded ;  and 
His  Spirit  it  hath  gathered  them.^ 

17.  And  He  hath  cast  the  lot  for  them;^  and  His  hand  hath 
divided  it  to  them  by  line  :^  they  shall  possess  it  forever ;  from  gene- 
ration to  generation  they  shall  dwell  therein. 


CHAPTER  XXXV. 

THE  JOYFUL  FLOURISHING   OF   CHRISt's  KINGDOM;   IN  HIS   CHURCH  SHALL  BE  A  HOLY 

AND    SECURE   WAY. 

1.  The  land  that  was  desolate  and  impassable  shall  be  glad ;  and 
the  wilderness  shall  rejoice,  and  shall  flourish  like  the  lily.^ 

••  It«  desolation  is  further  expreitFed  by  representing  it  as  the  resort  of  wild  and  solitary  animals. 

"  As  it  were  measured  out  and  allotted  by  Divine  justice.    Compare  Gen.  12. 

«•  P.  "They  shall  call  the  nobles  thereof  to  the  kingdom,  but  none  shall  be  there."  The  entire  over- 
throw of  the  kingdom  is  shown,  from  the  fact  that  none  consent  to  assume  its  government. 

»  A  deserUd  place.  *»  wild  cats,  according  to  Bochart. 

"  Wild  dogs.  n  Satyrs,  «  shaggy  monsters."  Al. 

«  A  witch.    P.  «The  screech  owl." 

"  T)i)p  V.  "Ericius."  P.  "The  great  owl."  The  term  rendered  by  V.  in  v.  11  in  the  same  way  is 
different!  1)2  p- 

"  In  the  record  of  these  prophecies.  The  prophet  challenges  the  comparfson  of  the  event  with  the 
predictions.  "  There  has  been  no  failure  in  any  particular. 

^  The  Spirit  of  God  had  gathered  these  predictions,  and  fulfilled  them. 

"^  For  His  people.  «  As  it  were  measuring  out  an  inheritance. 

*  The  Targum  and  Sept  so  understand  H.  Others  take  It  for  the  rose.  The  conversion  of  the  heathen 
nations  to  Christianity  Is  foretold. 


ISAIAH    XXXV.  199 

2.  It  shall  bud  forth  and  blossom,  and  shall  rejoice  with  joy  and 
praise :  the  glory  of  Libanus  is  given  to  it :  the  beauty  of  Carmel 
and  Saron ;  they  shall  see  the  glory  of  the  Lord,  and  the  beauty^ 
of  our  God. 

3.  Strengthen  ye  the  feeble  hands,  and  make  the  weak  knees  firm.^ 

4.  Say  to  the  faint-hearted :  Take  courage,  and  fear  not :  behold, 
your  God  will  bring  revenge,  recompensing.'^  God  Himself  will  come, 
and  will  save  you. 

5.  Then  shall  the  eyes  of  the  blind  be  opened ;  and  the  ears  of  the 
deaf  shall  be  unstopped. 

6.  Then  shall  the  lame  man  leap  as  a  hart ;  and  the  tongue  of  the 
dumb  shall  be  free  :^  for  waters  are  broken  out  in  the  desert,  and 
streams  in  the  wilderness.^ 

7.  And  that  which  was  dry  land  shall  become  a  pool,  and  the 
thirsty  land  springs  of  water.  In  the  dens  where  dragons  dwelt 
before,^  shall  rise  up  the  verdure  of  the  reed  and  the  bulrush. 

8.  And  a  path  and  a  way  shall  be  there ;  and  it  shall  be  called  the 
holy  way  :^  the  unclean  shall  not  pass  over  it ;  and  this  shall  be  to 
you  a  straight  way,  so  that  fools  shall  not  err  therein.® 

9.  No  lion  shall  be  there ;  nor  shall  any  mischievous  beast  go  up 
by  it,  nor  be  found  there  :^^  but  the  redeemed  shall  walk  there. 

10.  And  the  redeemed  of  the  Lord  shall  return,  and  come  into 
Sion  with  praise  ;  and  everlasting  joy  shall  be  on  their  heads  :  they 
shall  obtain  joy  and  gladness ;  and  sorrow  and  mourning  shall  flee 
away.^^ 


2  p.  "  Excellency."  '  Heb.  12  :  12. 

*  The  Israelites  are  assured  that  just  vengeance  of  the  wrongs  which  they  suffered  shall  finally  be 
inflicted,  by  way  of  recompense  of  their  patient  endurance.  Better  vengeance  was  reserved  for  the  time 
of  the  Messiah,  who  should  crush  the  infernal  powers,  and  save  His  elect.  2  Thess.  1 :  6,  7,  8. 

*  P.  "  Shall  sing."    The  miracles  of  Christ  are  plainly  predicted.    See  3Iatt.  11  :  5. 

^  Spiritual  streams  of  grace.  ■"  Where  idolatry  reigned. 

*  The  way  is  truly  holy.  The  unclean  do  not  pass  over  it;  for,  although  many  sinners  profess  the 
way  of  holiness,  they  fail  to  walk  in  it.  The  enemy  of  man  can  never  get  possession  of  it,  by  corrupting 
the  teaching  or  worship  of  the  church. 

'  The  certainty  of  the  Christian  way  is  such  as  to  prevent  fatal  error  on  the  part  even  of  the  unlet- 
tered, when  properly  disposed. 

^'  The  devil,  as  a  lion,  goes  about,  but  cannot  prevail  against  the  humble  Christian,  whom  no  tempta- 
tion can  separate  from  Christ,  as  long  as  his  will  clings  to  Him.  Much  less  can  the  devil  prevail  agains*^^ 
the  church. 

**  Eternal  joy  crowns  the  faithful. 


200  THE    PROPHECY    OF    ISAIAH. 

CHAPTER   XXXVI. 

SENNXCHEKIB   INVADES   JUDA :    HIS   BLASPHEMIES. 

1.  And  it  came  to  pass  in  the  fourteenth  year  of  king  Hezekiah, 
that  Sennacherib,  king  of  the  Assyrians,  came  up  against  all  the 
fortified  cities  of  Juda,  and  took  them.^ 

2.  And  the  king  of  the  Assyrians  sent  Rabsaces  from  Lachis  to 
Jerusalem,  to  king  Hezekiah,  with  a  great  army :  and  he  stood  by 
the  aqueduct  of  the  upper  pool  in  the  way  of  the  Fuller's  field. 

3.  And  there  went  out  to  him  Eliacim,  the  son  of  Helciah,  who 
was  over  the  house,^  and  Sobna,  the  scribe,  and  Joahe,  the  son  of 
Asaph,  the  recorder. 

4.  And  Rabsaces  said  to  them :  Tell  Hezekiah  :^  Thus  saith  the 
great  king,  the  king  of  the  Assyrians :  What  is  this  confidence 
wherein  thou  trustest  ? 

5.  "^Or  with  what  counsel  or  strength  dost  thou  prepare  for  war  ? 
on  whom  dost  thou  trust,  that  thou  art  revolted  from  me  ? 

6.  Lo,  thou  trustest  on  this  staiF,  a  broken  reed  on  Egypt :  upon 
which  if  a  man  lean,  it  will  go  into  his  hand,  and  pierce  it  :^  so  is 
Pharao,  king  of  Egypt,  to  all  that  trust  in  him. 

7.  But  if  thou  answer  me :  We  trust  in  the  Lord  our  God :  is  it 
not  He  whose  high  places  and  altars  Hezekiah  hath  taken  away,  and 
hath  said  to  Juda  and  Jerusalem  :  Ye  shall  worship  before  this  altar  ?^ 

8.  And  now  deliver  thyself  up  to  my  lord  the  king  of  the  Assy- 
rians, and  I  will  give  thee  two  thousand  horses,  and  thou  wilt  not  be 
able  on  thy  part  to  find  riders  for  them.^ 

»  The  history  i«  now  resumed.  It  is  giyen  nearly  in  the  same  terms  in  4  Kings  18  :  13 ;  2  Par.  32  : 1. 
It  is  also  referred  to  Eccl.  48  :  20.  It  is  not  important  whether  the  original  statement  was  made  by  the 
prophet,  and  copied  into  the  history,  or  was  taken  from  the  history  by  the  prophet,  or  ftom  some  public 
record  by  the  prophet  and  historians. 

'  Master  of  the  palace— lord  steward.  He  had  succeeded  Jobna,  as  predicted.  .Supra  22 :  20.  St. 
Jerome,  howerer,  thinks  that  Sobna  here  mentioned  la  a  different  indiTidual. 

»  He  does  not  style  him  king. 

«  P.  ••  I  say,  aayest  thou  (but  Uity  are.  but  vain  words)  1  have  counsel  and  strength  for  war."  V.  omits 
a  few  words  not  necessary  to  express  the  meaning.  P.  inserts  some  to  explain  the  others.  The  text 
literally  is:  "I  have  said:  but  word  of  lips,  counsel  and  strength  for  war."  Many  MSS.  have:  "thou 
hast  said."    Rabsaces  intimates  that  Hezekiah  mistook  mere  words  for  the  power  of  resistance. 

»  This  is  an  expressiTO  similitude  of  the  injury  liiiely  to  result  from  the  alliance.  St.  Jerome  remarks, 
that  no  history  records  that  Hetokiah  sought  aid  from  the  Egyptian  king.  The  hostility  of  the  Egyptians 
to  Sennacherib  was  itself  calculated  to  All  Hezekiah  with  hope. 

'  This  appeared  to  the  Assyrian  a  demerit,  likely  to  provoke  the  Deity. 

^  P.  <'  Gire  pledges."  L.  "Enter  into  a  contest  with."  It  may  mean :  enter  into  terms.  It  is  by  way 
of  challenge. 

*  Horsemanship  was  not  mach  practised  by  the  Israelites,  hon^  being  used  almost  exclusively  for 
war  purposes.    Hesekiah  oould  not  easily  find  2000  good  horsemen. 


ISAIAH    XXXVI.  201 

9.  And  how  wilt  thou  stand  against  the  face  of  the  judge^  of  one 
place,  of  the  least  of  my  master's  servants  ?  But  if  thou  trust  in 
Egypt,^*^  in  chariots  and  in  horsemen  : 

10.  And  am  I  now  come  up  without  the  Lord^^  against  this  land  to 
destroy  it  ?  The  Lord  said  to  me :  Go  up  against  this  land,  and 
destroy  it. 

11.  And  Eliacim,  and  Sohna,  and  Joahe  said  to  Rabsaces :  Speak 
to  thy  servants  in  the  Syrian^^  tongue  :  for  we  understand  it :  speak 
not  to  us  in  the  Jews'  language^^  in  the  hearing  of  the  people,  that 
are  upon  the  wall.^^ 

12.  And  Rabsaces  said  to  them  :  Hath  my  master  sent  me  to  thy 
master  and  to  thee,  to  speak  all  these  words ;  and  not  rather  to  the 
men  that  sit  on  the  wall ;  that  they  may  eat  their  own  dung,  and 
drink  their  water  with  you  ?^^ 

13.  Then  Rabsaces  stood,  and  cried  out  with  a  loud  voice  in  the 
Jews'  language,  and  said:  Hear  the  words  of  the  great  king,  the 
king  of  the  Assyrians. 

14.  Thus  saith  the  king :  Let  not  Hezekiah  deceive  you ;  for  he 
shall  not  be  able  to  deliver  you. 

15.  And  let  not  Hezekiah  make  you  trust  in  the  Lord,  saying : 
The  Lord  will  surely  deliver  us ;  this  city  shall  not  be  given  into  the 
hands  of  the  king  of  the  Assyrians. 

16.  Do  not  hearken  to  Hezekiah ;  for  thus  saith  the  king  of  the 
Assyrians  :  Do  with  me  that  which  is  for  your  advantage  ;^^  and  come 
out  to  me,  and  eat  ye  every  one  of  his  vine,  and  every  one  of  his  jBg- 
tree ;  and  drink  ye  every  one  the  water  of  his  cistern,^^ 

17.  Till  I  come  and  take  you  away  to  a  land,  like  to  your  own,  a 
land  of  corn  and  of  wine,  a  land  of  bread  and  vineyards. 

18.  Neither  let  Hezekiah  trouble'^  you,  saying:    The  Lord  will 


^  Prince,  governor.  i"  For,  in  regard  of. 

"  Without  a  Divine  impulse.  Rabsaces  alleged  that  his  prince  was  divinely  moved  to  undertake  the 
war.  It  is  not  likely  that  he  claimed  a  special  inspiration,  or  impulse :  but  he  fancied  that  the  under- 
taking was  approved  of  by  God. 

'^  The  Aramean  language,  of  which  the  text  speaks,  was  common  to  the  Assyrians  and  Syrians.  It 
was  different  from  the  Syriac  afterwards  spoken,  which  closely  resembles  the  Hebrew,  whilst  that  was 
not  intelligible  to  the  Jews. 

'^  iTnn"'  Jewish,  here  applied  to  the  Hebrew  tongue,  shows  that  the  kingdom  of  Juda  regarded  it  as 
specially  their  own.  The  ten  tribes  had  been  already  led  into  captivity  by  Salmanasar,  the  father  or 
grandfather  of  Sennacherib.    The  name  may  have  been  used  from  the  time  of  the  schism  of  Jeroboam. 

"  The  besieged  are  thus  described  as  anxious  and  despondent. 

"  A  vulgar  expression  to  signify  extreme  distress  and  starvation.  2  Par.  32  :  10, 11. 

*"  Al.  "  Make  with  me  a  blessing."    This  often  means  a  gift.    Chal.  "  Peace." 

He  holds  out  the  prospect  of  security  and  plenty  in  case  of  their  submission,  intimating,  however, 
that  they  should  be  transferred  to  the  Assyrian  dominions. 

'^  Lead  you  astray. 


202  THE    PROPHECY    OF    ISAIAH. 

deliver  us.     Have  any  of  the  gods  of  the  nations  delivered  their  land 
out  of  the  hand  of  the  king  of  the  Assyrians  ? 

19.  Where  is  the  god  of  Emath,  and  of  Arphad  ?  where  is  the 
god  of  Sepharvaira  ?  have  they  delivered  Samaria  out  of  my  hand  ? 

20.  Who  is  there  among  all  the  gods  of  these  lands,  that  hath 
delivered  his^^  country  out  of  my  hand,  that  the  Lord  may  deliver 
Jerusalem  out  of  my  hand  ?^® 

21.  And  they  held  their  peace,  and  answered  him  not  a  word.  For 
the  king  had  commanded,  saying :  Answer  him  not. 

22.  And  Eliacim,  the  son  of  Helciah,  that  was  over  the  house,  and 
Sobna,  the  scribe,  and  Joahe,  the  son  of  Asaph  the  recorder,  went 
in  to  Hezekiah,  with  their  garments  rent,  and  told  him  the  words  of 
Rabsaces. 


CHAPTER   XXXVII. 

HEZEKIAH,  HIS   MOURNING   AND    PRATER.      GOD's    PROMISE   OF   PROTECTION.      THE 
ASSYRIAN   ARMY   IS   DESTROYED.      SENNACHERIB   IS   SLAIN. 

1.  And  it  came  to  pass,  when  king  Hezekiah  had  heard  it,  that  he 
rent  his  garments,^  and  covered  himself  with  sackcloth,  and  went 
into  the  house  of  the  Lord.^ 

2.  And  he  sent  Eliacim,  who  was  over  the  house,  and  Sobna,  the 
scribe,  and  the  ancients  of  the  priests,  covered  with  sackcloth,  to 
Isaiah,  the  son  of  Amos,  the  prophet. 

3.  And  they  said  to  him  :  Thus  saith  Hezekiah  :  This  day  is  a  day 
of  tribulation,  and  of  rebuke,  and  of  blasphemy  ;  for  the  children  are 
come  to  the  birth,  and  there  is  not  strength  to  bring  forth. ^ 

4.  It  may  be  the  Lord  thy  God  will  hear*  the  words  of  Rabsaces, 
whom  the  king  of  the  Assyrians,  his  master,  hath  sent  to  blaspheme 
the  living  God,  and  to  reproach  with  words  which  the  Lord  thy  God 
hath  heard  :  wherefore  lift  up  thy  prayer  for  the  remnant  that  is  left.* 

5.  And  the  servants  of  king  Hezekiah  came  to  Isaiah. 

»  Their. 

*  He  vainly  confounds  the  power  of  the  true  God  with  that  of  false  divinities. 
>  4  Kings  10  :  1. 

^  This  was  his  custom  in  all  distress  and  difficulty.    Infra  5  :  14. 

'  By  this  comparison  it  is  signified  that  the  people  of  Juda  had  not  strength  to  defend  themselves. 
Their  efforts  wore  unavailing.    Supra  20  :  17, 18. 

*  Not  favorably,  but  so  as  to  punish  them. 

*  The  whole  kingdom  of  Juda  may  be  meant,  sinoe  it  was  a  remnant  of  the  entire  nation,  after  the 
ten  tribes  had  been  carried  into  captivity :  but  the  phrase  seems  to  murk  a  state  of  distress. 


1 


ISAIAH    XXXVII.  20S 

6.  And  Isaiah  said  to  them :  Thus  shall  ye  say  to  your  master : 
Thus  saith  the  Lord :  Be  not  afraid  of  the  words  that  thou  hast  heard, 
with  which  the  servants  of  the  king  of  the  Assyrians  have  blasphemed 
Me. 

7.  Behold,  I  will  send  a  spirit^  upon  him ;  and  he  shall  hear  a  mes- 
sage, and  shall  return  to  his  own  country :  and  I  will  cause  him  to 
fall  by  the  sword  in  his  own  country. 

8.  And  Babsaces  returned,  and  found  the  king  of  the  Assyrians 
besieging  Lobna.  For  he  had  heard  that  he  Avas  departed  from  • 
Lachis, 

9.  And  he  heard  say  about  Tharaca,  the  king  of  Ethiopia  -J  He  is 
come  forth  to  fight  against  thee.  And  when  he  heard  it,  he  sent 
messengers  to  Hezekiah,  saying : 

10.  Thus  shall  ye  speak  to  Hezekiah,  the  king  of  Juda,  saying : 
Let  not  thy  God,  in  whom  thou  trustest,  deceive  thee,  saying :  Jerusa- 
lem shall  not  be  given  into  the  hand  of  the  king  of  the  Assyrians. 

11.  Behold,  thou  hast  heard  all  that  the  kings  of  the  Assyrians 
have  done  to  all  countries  which  they  have  destroyed  ;  and  canst  thou 
be  delivered? 

12.  Have  the  gods  of  the  nations  delivered  them  whom  my  fathers 
have  destroyed,  (jozam,^  and  Haram,  and  Beseph,  and  the  children 
of  Eden,  that  were  in  Thalassar  ? 

13.  Where  is  the  king  of  Emath,  and  the  king  of  Arphad,  and  the 
king  of  the  city  of  Sepharvaim,  of  Ana,  and  of  Ava  ? 

14.  And  Hezekiah  took  the  letter  from  the  hand  of  the  messen- 
gers, and  read  it,  and  went  up  to  the  house  of  the  Lord :  and  Heze- 
kiah spread  it  before  the  Lord.^ 

15.  And  Hezekiah  prayed  to  the  Lord,  saying : 

16.  0  Lord  of  hosts,  God  of  Israel,  who  sittest  on  the  Cherubim ; 
Thou  alone  art  the  God  of  all  the  kingdoms  of  the  earth ;  Thou  hast 
made  heaven  and  earth. 

17.  Incline,  0  Lord,  Thy  ear,  and  hear :  open,  0  Lord,  Thy  eyes, 
and  see,  and  hear  all  the  words  of  Sennacherib,  which  he^^  hath  sent 
to  blaspheme  the  living  God. 

18.  For  of  a  truth,  0  Lord,  the  kings  of  the  Assyrians  have  laid 
waste  lands,  and  their  countries. 

^  A  disposition,  inclination,  will.  Ges.  shows  that  this  is  the  meaning.  God  prepared  anfl  disposed 
Sennacherib  to  believe  the  report  and  act  on  it :  yet  not  so  as  to  impart  false  impressions,  or  to  determine 
his  will.    P.  "A  blast."    Al.  "  Behold,  I  am  putting  a  spirit  in  him."    L.  "  An  (other)  spirit." 

■"  Ue  lived  in  Upper  Egypt,  having  probably  Thebes  for  his  capital. 

*  A  place  of  Northern  Mesopotamia,  on  the  river  Chaboras. 

»  The  piety  of  the  king  is  particularly  manifest  in  this  circumstance. 

"  Who  hath  sent. 


204  THE    PROPHECY    OF    ISAIAH. 

19.  And  they  have  cast  their  gods  into  the  fire ;  for  they  were  not 
gods,  but  the  works  of  men's  hands,  of  wood  and  stone :  and  they 
brake  them  in  pieces. 

20.  And  now,  0  Lord  our  God,  save  us  out  of  his  hand :  and  let 
all  the  kingdoms  of  the  earth  know,  that  Thou  only  art  the  Lord. 

21.  And  Isaiah,  the  son  of  Amos,  sent  to  Hezekiah,  saying  :  Thus 
saith  the  Lord  the  God  of  Israel :  For  the  prayer  thou  hast  made  to 
Me  concerning  Sennacherib  the  king  of  the  Assyrians : 

22.  This  is  the  word  which  the  Lord  hath  spoken  of  him :   The* 
virgin,  the  daughter  of  Sion  despiseth  thee,  and  laugheth  thee  to 
scorn :  the  daughter  of  Jerusalem  waggeth  the  head  after  thee. 

23.  Whom  hast  thou  reproached,  and  whom  hast  thou  blasphemed, 
and  against  whom  hast  thou  raised  thy  voice,  and  lifted  up  thy  eyes 
on  high  ?  to"  the  Holy  One  of  Israel. 

24.  By  thy  servants  thou  hast  reproached  the  Lord;  and  hast 
said :  With  the  multitude  of  my  chariots  I  will  go  up  to  the  height  of 
the  mountains,  to  the  top  of  Libanus :  and  I  will  cut  down  its  tall 
cedars,  and  its  choice  fir-trees,  and  will  enter  to  the  top  of  its  height, 
to  the  forest  of  its  Carmel.^^ 

25.  I  have,  digged,  and  drunk  water,  and  have  dried  up  with  the 
sole  of  my  foot  all  the  rivers  shut  up  in  banks. ^^ 

26.  Hast  thou  not  heard  what  I  have  done  to  it  of  old?^^  from  the 
days  of  old  I  have  formed  it :  and  now  I  have  brought  it  to  efi^ect : 
and  it  hath  come  to  pass  that  opposing  hills^^  and  fortified  cities  should 
be  destroyed. ^^ 

27.  The  inhabitants  of  them  were  weak  of  hand ;  they  trembled, 
and  were  confounded :  they  became  like  the  grass  of  the  field,  and 
the  herb  of  the  pasture,  and  like  the  grass  of  the  housetops,  which 
withered  before  it  was  ripe. 

28.  I  know  thy  dwelling,  and  thy  going  out,  and  thy  coming  in, 
and  thy  rage  against  Me. 

29.  When  thou  wast  mad  against  Me,  thy  pride  came  up  to  My 


*'  V.  "  Ad."    Al.  thinks  that  this  clause  is  not  by  way  of  answer  to  what  precedes. 

»  Fruitful  field. 

**  Supra  19 :  0.  *^)VD  !*•  "  Of  the  besieged  places."  The  passage  of  great  bodies  of  troops  seems  to  be 
meant,  through  the  dried  beds  of  canals  or  rivers. 

•*  IL  P.  "From  afar."  It  is,  howovor,  here  taken  for  "of  old,"  as  appears  from  the  corresponding 
member. 

"  V.  "Colliiim  compugnantiura  "  It  is  not  ea«y  to  conjecture  the  meaning  of  V.  In  4  Kings  19  :  25, 
**  Eruntquo  in  riiinam  collium  pugnantium  civitates  munitic." 

"  The  text,  according  to  Vatable,  to  whom  Cornelius  a  Lapide  assents,  signifies  rather  that  fortified 
cities  were  reduced  to  heaps  of  ruins. 


Mi 


ISAIAH    XXXVII.  205 

ears :  therefore  I  will  put  a  ring  in  thy  nose,  and  a  bit  between  thy 
lips :  and  I  will  turn  thee  back  by  the  way  by  which  thou  camest.^'^ 

30.  But  to  thee  this  shall  be  a  sign :  Eat  this  year  the  things  that 
spring  of  themselves ;  and  in  the  second  year  eat  fruits :  but  in  the 
third  year  sow  and  reap,  and  plant  vineyards,  and  eat  the  fruit  of 
them.i^ 

31.  And  that  which  shall  be  saved  of  the  house  of  Juda,  and  which 
is  left,  shall  take  root  downward,  and  shall  bear  fruit  upward : 

32.  For  out  of  Jerusalem  shall  go  forth  a  remnant,  and  salvation 
from  mount  Sion :  the  zeal  of  the  Lord  of  hosts  will  do  this. 

33.  Wherefore  thus  saith  the  Lord  concerning  the  king  of  the 
Assyrians :  He  shall  not  come  into  this  city,  nor  shoot  an  arrow  into 
it,  nor  come  before  it  with  shield,  nor  cast  a  trench  about  it.^^ 

34.  By  the  way  that  he  came,  he  shall  return :  and  into  this  city 
he  shall  not  come,  saith  the  Lord. 

35.  And  I  will  protect  this  city,  and  will  save  it  for  My  own  sake, 
and  for  the  sake  of  David,  My  servant. 

36.  And  the  angel  of  the  Lord  went^"  out,  and  slew  in  the  camp 
of  the  Assyrians  a  hundred  and  eighty-five  thousand.  And  they 
arose^^  in  the  morning,  and  behold,  they  were  all  dead^  corpses. 

37.  And  Sennacherib,  the  king  of  the  Assyrians,  went  out,  and 
departed,  and  returned,  and  dwelt  in  Ninive. 

38.*  And  it  came  to  pass,  as  he  was  worshipping  in  the  temple  of 
Nesroch  his  God,  that  Adramelech  and  Sarasar  his  sons  slew  him 
with  the  sword  :^  and  they  fled  into  the  land  of  Ararat :  and  Asar- 
haddon,  his  son,  reigned  in  his  stead. 


"  As  an  animal  brotight  under  control.  Rings  were  put  in  the  nose  of  buffaloes,  as  bits  were  put  in 
the  mouth  of  horses. 

^*  God,  in  token  of  their  deliverance  from  Sennacherib,  tells  them  to  eat  of  the  spontaneous  produce 
of  the  earth,  the  first  year,  and  of  the  fruits  of  the  trees  the  second  year,  but  to  attend  to  tilling  and 
vinedressing  in  the  third,  promising  them  that  Ihey  shall  eat  of  the  fruits  of  their  labors.  This  promise, 
with  the  providential  provision  during  the  two  first  years,  serves  as  a  token  of  their  being  rescued  from 
his  attack.    It  appears  that  Sennacherib  was  absent  during  the  greater  part  of  the  time. 

"  God  is  pleased  to  protect  certain  places  consecrated  to  His  worship.  In  the  protection  which  He 
bestows,  although  He  is  chiefly  moved  by  His  own  goodness,  He  regards  the  fidelity  and  devotedness  of 
His  servants. 

^  4  Kings  19  :  35 ;  Job  1 :  21 ;  Eccl.  48  :  24  ;  1  Mace.  7  :  41 ;  2  Mace.  8  :  19. 

-'■  The  prince  and  others  who  were  spared. 

^  St.  Jerome  refers  to  Herodotus  and  Berosus,  as  testifying  the  defeat  and  overthrow  of  Sennacherib. 
Herodotus,  on  the  authority  of  the  priests  of  Sethos,  a  priest  king  of  Lower  Egypt,  states  that  when  Sen- 
nacherib invaded  it,  a  prodigious  number  of  rats,  by  the  miraculous  interposition  of  the  god  Pthah, 
entered  the  Assyrian  camp  by  night,  and  gnawed  the  quivers,  bows,  and  shields,  so  that  in  the  morning 
the  invaders,  being  without  arms,  fled  in  confusion.  This  statement  indirectly  supports  the  fact  of  the 
miraculous  overthrow  of  Sennacherib,  which  was  the  occasion  of  the  fable. 

•^  The  length  of  time  which  passed  after  his  return  is  not  known.  The  occasion  of  the  parricidal  act  is 
also  uncertain.  Reference  is  made  to  it  in  Tobias  1  :  21. 


206  THE    PROPHECY    OF    ISAIAH. 


CHAPTER  XXXVIII. 

HEZEKIAH  BEING  ADVERTISED  THAT  HE  SHALL  DIE,  OBTAINS  BY  PRAYER  A  PRO- 
LONGATION OF  HIS  LIFE  :  IN  CONFIRMATION  OF  WHICH  THE  SUN  GOES  BACK.  THE 
CANTICLE    OF    HEZEKIAH. 

1.  In  those  days  Hezekiah  was  sick^  even  to  death :  and  Isaiah 
the  son  of  Amos,  the  prophet,  came  to  him,  and  said  to  him :  Thus 
saith  the  Lord :  Take  order  with  thy  house ;  for  thou  shalt  die,  and 
not  live. 

2.  And  Hezekiah  turned  his  face  toward  the  wall,^  and  prayed  to 
the  Lord :  * 

3.  And  said  :  I  beseech  Thee,  0  Lord,  remember  how  I  have  walked 
before  Thee  in  truth,  and  with  a  perfect  heart,  and  have  done  that 
which  is  good  in  Thy  sight.^  And  Hezekiah  wept  with  great  weep- 
ing.^ 

4.  And  the  word  of  the  Lord  came  to  Isaiah,  saying ; 

5.  Go  and  say  to  Hezekiah :  Thus  saith  the  Lord  the  God  of  David 
thy  father :  I  have  heard  thy  prayer,  and  I  have  seen  thy  tears : 
behold,  I  will  add  to  thy  days  fifteen  years : 

6.  And  I  will  deliver  thee  and  this  city  out  of  the  hand  of  the 
king  of  the  Assyrians :  and  I  will  protect  it.* 

7.  And  this  shall  be  the  sign  to  thee  from  the  Lord,  that  the  Lord 
will  do  this  thing  which  He  hath  spoken: 

8.  Behold,  I  will  bring  again  the  shadow  of  the  lines,®  by  which  it 
is  now  gone  down  to  the  sun-dial  of  Achaz^  with  the  sun,  ten  lines 
backward.  And  the  sun  returned  ten  lines  by  the  degrees  by  which 
it  was  gone  down.® 


*  4  Kings  20  : 1 ;  2  Par.  32  :  24.  The  sickness  being  of  itself  mortal,  the  annonnoement  of  the  prophet 
was  made  accordingly,  without  prejudice  to  Divine  interposition. 

'  As  one  in  affliction,  and  intent  on  prayer. 

■  This  was  not  stated  boaatingly.  "  Happy  is  the  man  whose  conscience  In  the  time  of  affliction  is 
■upported  by  the  remembrance  of  good  works."  St.  Jerome. 

*  His  sorrow,  according  to  Ht.  Jerome,  arose  from  the  fact  that  as  yet  no  heir  was  born  to  perpetuate 
the  royal  race,  and  secure  the  fulfilment  of  the  promises. 

»  H.  P.  "This  city."  s  £^^1  43  ;  26. 

''  It  appears  to  have  been  made  by  his  order.  He  may  bare  borrowed  the  model  from  the  Babylonians, 
who  probably  had  them  at  that  period. 

*  The  sun-dial  may  have  been  of  a  very  simple  form,  such  as  a  pillar  at  the  head  of  a  stairs,  placed  in 
such  a  way  as  to  throw  the  shadow  according  to  the  apparent  motion  of  the  sun.  The  instantaneous 
change  of  so  many  lines  to  an  opposite  direction  could  not  take  place  naturally.  The  corresponding 
change  in  the  solar  movement,  or  rather  the  turning  back  of  the  earth  on  her  axis,  was  a  still  greater 
display  of  Divine  power,  which,  however,  presented  no  difflciilty  to  the  Creator  and  Uulcr  of  all  things. 
Some  conceive  the  change  on  the  dial  to  have  taken  place  by  the  Divine  act  without  any  disturbance  of 
the  general  order. 


ISAIAH    XXXVIII.  207 

9.  The  writing  of  Hezekjah,  king  of  Juda,  when  he  had  been  sick, 
and  was  recovered  of  his  sickness. 

^'*   10.  I  said :   In  the  midst^  of  my  days  I  shall  go  to  the  gates  of 
hell  :^^  I  sought  for  the^^  residue  of  my  years. 

11.  I  said :  I  shall  not  see  the  Lord  God  in  the  land  of  the  living. 
I  shall  behold  man  no  more,  nor  the  inhabitant  of  rest.^^ 

12.  My  generations^  is  at  an  end ;  and  it  is  rolled  away  from  me, 
as  a  shepherd's  tent.^^  My  life  is  cut  off,  as  by  a  weaver  :^^  whilst  I 
was  yet  but  beginning,^^  He  cut  me  off:  from  morning  even  to  night 
Thou  wilt  make  an  end  of  me. 

13.  I  hoped  till  morning ;  as  a  lion  so  hath  He  broken  all  my  bones : 
from  morning  even  to  night  Thou  wilt  make  an  end  of  me.^^ 

14.  I  cry  like  a  young  swallow  ;^^  I  moan^^  like  a  dove :  my  eyes 
are  weakened  looking  upward  :  Lord,  I  suffer  violence  :  answer  Thou 
for  me. 

15.  What  shall  I  say,  or  what  shall  He  answer  for  me,  whereas  He 
Himself  hath  done  it  ?^^  I  will  reco^nt^^  to  thee  all  my  years  in  the 
bitterness  of  my  soul.^^ 

16.  0  Lord,  if  man's  life  be  such,  and  the  life  of  my  spirit  be  in 
such  things  as  these,^  Thou  wilt  correct  me,  and  make  me  live. 

17.  Behold,  for  peace  is  my  bitterness  most  bitter  :^  but  Thou  hast 


'  p.  "In  the  cutting  off."    Ges.  translates  it :  "rest,"  when  he  was  in  peace  and  quiet. 

*"  L.  *'  I  must  enter  the  gates  of  the  nether  world." 

"  P.  "  I  am  deprived  of."    The  verb,  as  here  punctuated,  has  this  force. 

'^  Of  a  tranquil  world  :  jlT)-  The  lower  regions  are  meant.  See  Ges.  and  Simonis.  Being  with  the 
occupants  of  the  silent  world,  he  will  no  longer  share  in  the  busy  scenes  of  life. 

^^  Life,  as  in  the  following  member. 

"  Like  a  temporary  tent  raised  by  nomadic  shepherds,  who  roll  it  up  when  about  to  pass  to  another 
station. 

^'  As  a  web  that  is  completed,  and  cut  off  from  the  thrum,  or  threads  connecting  it  with  the  loom. 
This  is  expressed' in  the  first  person  in  the  text,  but  in  the  third  by  St.  Jerome. 

"^  The  text  signifies :  "  From  the  woof  He  cut  me  off." 

"  His  sufferings  under  the  Divine  visitation  are  compared  to  those  of  a  man  whose  bones  are  broken  in 
pieces  by  a  lion. 

"  Another  bird  is  subjoined  in  the  text,  the  name  of  which  is  not  certain.  P.  "  Like  a  crane,  or  a 
swallow." 

"  v.  Meditabor. 

^'  God  was  the  author  of  his  affliction,  as  subsequently  of  his  deliverance.  P.  "  He  hath  both  spoken 
unto  me,  and  Himself  hath  done  it."    God  had  fulfilled  His  promise. 

^*  H.  P.  "  I  shall  go  softly."  The  easy  motion  of  a  mourner  is  meant.  H.  Hezekiah  purposes  to  walk 
before  God,  as  one  mindful  of  affliction. 

^  On  account  of  his  past  sufferings. 

^  The  text  is  obscure.  Moderns  understand  it,  that  man's  life,  and  the  life  of  Hezekiah  in  particular, 
was  dependent  on  the  power  and  promises  of  God.  "  Because  he  is  already  secure,  and  suffers  no  longer 
the  things  of  which  he  complains,  he  philosophizes  concerning  the  human  condition,  and  says :  Lord, 
if  such  is  life,  and  we  are  born  on  such  condition,  Thou  hast  checked  me,  but  Thou  hast  given  me  life 
anew,  and  hast  given  me  peace,  having  put  to  flight  the  Assyrian.  Yet  my  peace  is  more  painful  to  me 
than  all  my  sorrow,  since  whilst  the  people  enjoy  peace  and  security,  I  find  myself  at  the  gate  of  death." 
St.  Jerome. 

^  His  severe  affliction  had  resulted  in  unexpected  deliverance  and  restoration  to  health. 


208  THE    PROPHECY    OF    ISAIAH. 

delivered  my  soul  that  it  should  not  perish ;  Thou  hast  cast  all  my 
sins  behind  Thy  back. 

18.  For  hell  will  not  thank  Thee  ;  neither  will  death  praise  Thee : 
nor  will  they  that  go  down  into  the  pit,  look  for  Thy  truth. 

19.  The  living,  the  living,  he  shall  give  praise  to  Thee,  as  I  do  this 
day :  the  father  shall  make  Thy  truth  known  to  the  children. 

20.  0  Lord,  save  me,  and  we  will  sing  our  psalms^  all  the  days  of 
our  life  in  the  house  of  the  Lord. 

21.  Now  Isaiah  had  ordered  that  they  should  take  a  lump  of  figs, 
and  lay  it  as  a  plaster  upon  the  boil,  and  that  he  should  be  healed. 

22.  And  Hezekiah  had  said :  What  shall  be  the  sign  that  I  shall 
go  up  to  the  house  of  the  Lord  1^^ 


CHAPTER  XXXIX. 

HEZEKIiB    SHOWS    ALL    HIS    TREASURES    TO    THE    AMBASSADORS   OF    BABYLON:    UPON 
WHICH    ISAIAH   FORETELLS   THE   BABYLONISH   CAPTIVITY. 

1.  At  that  time  Merodach  Baladan,  the  son  of  Baladan,  king  of 
Babylon,^  sent  letters  and  presents  to  Hezekiah :  for  he  had  heard 
that  he  had  been  sick,  and  was  recovered.^ 

2.  And  Hezekiah  rejoiced  at  their  coming :  and  he  showed  them 
the  storehouse  of  his  aromatical  spices,  and  of  the  silver,  and  of  the 
gold,  and  of  the  sweet  odors,  and  of  the  precious  perfume,  and  all 
the  storehouses  of  his  furniture,  and  all  things  that  were  found  in  his 
treasures.  There  was  nothing  in  his  house,  nor  in  all  his  dominion, 
that  Hezekiah  did  not  show  them. 

3.  Then  Isaiah  the  prophet  came  to  king  Hezekiah,  and  said  to 
him:  What  said  these  men,  and  from  whence  came  they  to  thee? 
And  Hezekiah  said :  From  a  far  country  they  came  to  me,  from 
Babylon. 

4.  And  he  said ;  What  saw  they  in  thy  house  ?  And  Hezekiah 
said :  All  things  that  are  in  my  house  have  they  seen :  there  was  not 
anything  which  I  have  hot  shown  them  in  my  treasures. 

"*  H.  P.  "  M7  songs  to  the  ttrlDged  inetrumeuta." 

"  St.  Jerome  remarks  that  these  two  veraes  should  be  read  before  the  song  of  Hesekiab. 
*  The  distinction  of  this  kingdom  from  that  of  Aspyria  at  this  period  is  pointed  out  by  St.  Jerome. 

"  The  miraculous  character  of  the  recovery  Is  believed,  by  St.  Jerome,  to  have  been  known  at  Babylon 
from  the  celoftial  phenomenon,  and  to  have  given  occa.«<ion  to  the  embassy.  He  relies  on  the  testimony 
of  2  Par.  32  :  31 :  "  They  were  sent  to  him,  to  imjuire  of  the  wonder  that  had  happened  upon  the  earth." 


ISAIAH    XL.  209 

5.  And  Isaiah  said  to  Hezekiah :  Hear  the  word  of  the  Lord  of 
hosts. 

6.  Behold,  the  days  shall  come,  that  all  that  is  in  thy  house,  and 
that  thy  fathers  have  laid  up  in  store  until  this  day,  shall  be  carried 
away  into  Babylon  :^  there  shall  not  anything  be  left,  saith  the  Lord. 

7.  And  of  thy  children  that  shall  issue  from  thee,  whom  thou  shalt 
beget,  they  shall  take  away :  and  they  shall  be  eunuchs^  in  the  palace 
of  the  king  of  Babylon. 

8.  And  Hezekiah  said  to  Isaiah  :  The  word  of  the  Lord,  which  He 
hath  spoken,  is  good.^  And  he  said  :  Only  let  peace  and  truth  be  in 
my  days.^ 


CHAPTER   XL. 

THE  PROPHET  COMFORTETH  THE  PEOPLE  WITH  THE  PROMISE  OF  THE  COMING  OF 
CHRIST  TO  FORGIVE  THEIR  SINS.  GOD's  ALMIGHTY  POWER  AND  MAJESTY. 

1.  Be  comftrted,  be  comforted.  My  people,^  saith  your  God. 

2.  Speak  ye  to  the  heart  of  Jerusalem,^  and  call  to  her :  for  her 
eviP  is  come  to  an  end ;  her  iniquity  is  forgiven  :  she  hath  received 
of  the  hand  of  the  Lord  double  for  all  her  sins.'* 

3.  The  voice  of  one  crying  in  the  desert  :^  Prepare  ye  the  way  of 
the  Lord ;  make  straight  in  the  wilderness  the  paths  of  our  God. 

4.  Every  valley  shall  be  exalted :    and  every  mountain  and  hill 

^  This  is  the  earliest  definite  prediction  of  the  Babylonian  captivity.  The  vain  complacency  of  Heze- 
kiah did  not  provoke  so  great  a  chastisement,  but  was  the  occasion  of  its  being  declared.  The  sins  of  the 
people,  which  had  accumulated  during  a  long  period,  were  its  cause. 

*  Officers  in  the  palace  were  so  styled,  although  not  really  such.    L.  "Court  servants." 

'  Just  and  adorable.    The  pious  king  recognizes  the  justice  of  the  Divine  decree. 

^  This  prayer  was  not  culpably  selfish.  It  is  natural  to  shrink  from  suffering,  so  that  we  do  not  dis- 
please God  by  asking  Him  to  spare  us,  provided  we  submit  altogether  to  Ilis  will. 

^  II.  P.  "  Comfort  ye,  comfort  ye.  My  people."  This  address  may  be  considered  as  directed  to  relieve 
the  people  afflicted  by  the  announcement  of  the  Babylonian  captivity;  but,  in  a  higher  sense,  it  is  refer- 
red to  the  coming  of  the  Messiah. 

2  Gen.  34  :  3. 

^  H.  P.  '"  Iler  warfare  is  accomplished."  Malitia  in  V.  seems  to  have  been  substituted  by  mistake  for 
militia.  The  military  service  is  used  to  denote  the  period  of  trial  and  suffering.  L.  "  Her  time  of  sor- 
row." 

■•  As  if  she  were  punished  twice  as  much  as  she  deserved.  This  is  to  express  the  greatness  of  her  suf- 
ferings. St.  Jerome  explains  it  as  referring  to  two  chastisements,  the  one  inflicted  by  the  Babylonians, 
the  other  by  the  Romans. 

'^  Matt,  3:3;  Mark  1:3:  Luke  3:4;  John  1  :  23.  The  language  of  the  prophet  may  be  applied  to 
the  return  of  the  people  from  captivity,  but  only  as  the  type  of  the  advent  of  Christ,  which  was  an- 
nounced by  the  Baptist,  and  which  alone  corresponds  fully  with  the  Divine  prophecy.  It  is  not  likely 
that  the  roads  were  prepared  for  the  return  of  the  people;  but  as  it  was  usual  to  prepare  them  for  a 
sovereign  making  the  visit  of  his  dominions,  the  prophet  avails  himself  of  this  usage  to  convey  important 
instruction. 

14 


210  THE    PROPHECY    OF    ISAIAH. 

shall  be  made  low :   and  the  crooked  shall  become  straight,  and  the 
rough  ways  plain. 

5.  And  the  glory  of  the  Lord  shall  be  revealed;  and  all  flesh 
together  shall  see,®  for  the  mouth  of  the  Lord  hath  spoken. 

•6.  The  voice  of  one  saying :  Cry.  And  I  said  :  What  shall  I  cry? 
All  flesh  is  grass,'^  and  all  the^  glory  thereof  as  the  flower  of  the  field. 

7.  The  grass  is  withered,  and  the  flower  is  fallen,  because  the  spirit^ 
of  the  Lord  hath  blown  upon  it.     Indeed  the  people  is  grass : 

8.  The  grass  withereth  and  the  flower  falleth :  but  the  word  of  our 
Lord  endureth  forever.^'' 

9.  Get  thee  up  upon  a  high  mountain,  thou  that  bringest  good 
tidings"  to  Sion :  raise  thy  voice  with  strength,  thou  that  bringest 
good  tidings  to  Jerusalem  :  lift  it  up  ;  fear  not.  Say  to  the  cities  of 
Juda :  Behold  your  God  :^^ 

10.  Behold,  the  Lord  God  will  come  with  strength ;  and  His  arm 
shall  rule :  behold.  His  reward  is  with  Him,  and  His  work  is  before 
Him." 

11.  He  will  feed  His  flock  like  a  shepherd:  He  will  gather  together 
the  lambs  with  His  arm,  and  will  take  them  up  in  Hie  bosom :  and 
He  Himself  will  carry  them  that  are  with  young.^^ 

12.  Who  hath  measured  the  waters  in  the  hollow  of  His  hand,  and 
weighed  the  heavens  with  his  palm?  who  hath  poised  with  three 
fingers  the  bulk  of  the  earth,^^  and  weighed  the  mountains  in  scales, 
and  the  hills  in  a  balance  ?^® 

13.  Who  hath  forwarded^'^  the  spirit  of  the  Lord  ?  or  who  hath  been 
His  counsellor,  and  hath  taught  Him  ? 

14.  With  whom  hath  He  consulted  ?  and  who  hath  instructed  Him, 
and  taught  Him  the  path  of  justice,  and  taught  Him  knowledge,  and 
showed  Him  the  way  of  understanding  ?^^ 

r ^  > 

•  All  men  shall  witnens  the  Divine  glory  aa  reyealcd  and  foretold.  • 
7  Eccl.  14:  18;  James  1:10;  1  Pet.  1  :  24. 

••  P.  "The  goodliness  thereof."  nDH.  tit.  "Mercy,"  "kindness."  Lowth,  after  Iloubigant,  thinks 
the  true  reading  to  be  1*1in  • 

•  All  human  greatness  is  blasted  by  the  Divine  breath,  as  flowers,  in  Palestine,  by  the  eastern  or 
southern  wind. 

'"  The  Divine  decree  cannot  fail,  or  be  flrustrated. 

"  It  is  in  the  feminine  singular.    Sion  ia  here  addressed,  and  Jerusalem  in  the  next  clause. 

"  This  invitation,  to  receive  the  Incarnate  Word,  is  strictly  applicable  to  the  Christian  dispensation. 

"  That  which  He  had  undertaken  He  has  achieved. 

"  The  traits  of  the  Good  Shepht-rd  strikingly  appear.  E«ek.  34 :  23;  87  :  24;  John  10  :  11. 

»•  II.  P.  "  The  dust  of  the  earth  in  a  mcasiiro."    This  last  term  means  three. 

'^  The  Divine  power  is  declar*>d  by  remarkable  images.  God  exercises  absolute  control  over  the  ma- 
terial world,  which,  though  it  appears  Immense  to  us,  Is  small  and  inconsiderable  in  His  regard. 

»y  P.  «' Directed."    L.  " Meted  out."    Al.  "Measured." 

»  Wisdom  9  :  13;  Rom.  11 :  34;  1  Cor.  2  :  16.  God  is  aelf-exlstent  and  Independent,  the  source  of  His 
own  wisdom  and  exoellence. 


ISAIAH    XL.  211 

15.  Behold,  the  Gentiles  are  as  a  drop  of  a  bucket,  and  are  counted 
as  the  smallest  grain  of  a  balance  :^^  behold,  the  islands^^  are  as  a  little 
dust. 

16.  And  Libanus  shall  not  be  enough  to  burn,^^  nor  the  beasts 
thereof  sufficient  for  a  burnt-ofifering. 

IT.  All  nations  are  before  Him  as  if  they  had  no  being  at  all,  and 
are  counted  to  Him  as  nothing,  and  vanity. 

18.  To  whom  then  will  ye  liken  God  ?  or  what  image  will  ye  make 
for  Him  ? 

19.  Hath  the  w^orkman  cast  a  gr av en  statue  ^  or  hath  the  gold- 
smith covered  it  with  gold,  or  the  silversmith  with  plates  of  silver  ? 

20.  He^^  hath  chosen  strong  wood,  that  will  not  rot :  the  skilful 
workman  seeketh  how  he  may  set  up  an  idol  that  may  not  be  moved.^^ 

21.  Do  ye  not  know?  liath  it  not  been  heard?  hath  it  not  been 
told  you  from  the  beginning  ?  have  ye  not  understood  the  foundations 
of  the  earth  2^^ 

22.  It  is  He  that  sitteth  upon  the  globe  of  the  earth ;  and  the  in- 
habitants thereof  are  as  locusts :  He  stretcheth  out  the  heavens  as 
nothing,^  and  spreadeth  them  out  as  a  tent  to  dwell  in. 

23.  He  bringeth  the  searchers  of  secrets^  to  nothing.  He  hath 
made  the  judges^  of  the  earth  as  vanity, 

24.  And  surely  their  stock  was  neither  planted,  nor  sown,  nor 
rooted  in  the  earth  :  suddenly  He  bloweth  upon  them  ;  and  they  are 
withered,  and  a  whirlwind  taketh  them  away  as  stubble.^^ 

25.  And  to  whom  have  ye  likened  Me,  or  made  Me  equal,  saith 
the  Holy  One  ? 

26.  Lift  up  your  eyes  on  high,  and  see,  who  hath  created  these 
things ;  who  bringeth  out  their  host  by  number,  and  calleth  them  all 
by  their  names  :^  by  the  greatness  of  His  might,  and  strength,  and 
power,  not  one  of  them  was  missing. 


"  As  the  slightest  dust  resting  on  the  scales  without  disturbing  its  eauilibrium. 

2^  The  countries  beyond  the  waters— all  distant  lands. 

-'■  Its  forests  would  not  suffice  to  burn  victims. 

^  P.  "He  that  is  so  impoverished  that  he  hath  no  oblation."  The  term  translated  "impoverished" 
was  taken  by  St.  Jerome  for  the  name  of  a  wood.  The  text  speaks  of  one  who  has  become  impoverished 
by  making  golden  or  silver  idols,  and  therefore  procures  incorruptible  wood,  and  employs  a  skilful  work- 
man to  fashion  it,  that  it  may  be  a  permanent  object  of  worship.  The  psalmist  contrasts  these  works  of 
men  with  the  great  Creator, 

^  That  may  support  itself  without  the  aid  of  a  chain. 

"^  From  the  foundations.    It  seems  to  correspond  to  "the  beginning." 

"  P.  "  As  a  curtain" — as  an  awning,  or  tent. 

^  H.  P.  "  Princes."  '  "''  Rulers. 

^  Their  entire  dependence  on  God  and  their  utter  instability  are  declared  in  various  ways. 

^  The  knowledge  of  God.  and  His  control  over  all  the  heavenly  bodies,  are  expressed  in  this  manner. 
He  is  likened  to  a  general  bringing  out  his  soldiers  to  battle,  and  naming  each  one  familiarly. 


212  THE     PROPHECY    OF    ISAIAH. 

27.  "Why  say  est  thou,  0  Jacob,  and  speakest,  0  Israel :  My  way 
is  hidden  from  the  Lord :  and  my  judgment  is  passed  over  from  my 
God?3« 

28.  Knowest  thou  not,  or  hast  thou  not  heard  ?  the  Lord  is  the 
everlasting  God,  who  hath  created  the  ends  of  the  earth :  He  shall 
not  faint,  nor  labor  ;  neither  is  there  any  searching  out  of  His  wisdom. 

29.  It  is  He  that  giveth  strength  to  the  weary,  and  increaseth 
force  and  might  to  them  that  are  not.^^ 

30.  Youths  shall  faint  and  labor;  and  young  men  shall  fall  by 
infirmity.^ 

31.  But  they  that  hope  in  the  Lord^  shall  renew  their  strength ; 
they  shall  take  wings  as  eagles,^*  they  shall  run,  and  not  be  weary ; 
they  shall  walk  and  not  faint. 


CHAPTER   XLL 

THE   REIGN    OF    THE    JUST    ONE:    THE   VANITY   OF    IDOLS. 

1.  Let  the  islands  keep  silence  before  Me,^  and  the  nations  take 
new  strength :  let  them  come  near,  and  then  speak :  let  us  come  near 
to  judgment^  together. 

2.  Who  hath  raised  up  the  Just  One  from  the  east^  hath  called  Him 
to  follow  Him  ?^  He  will  give  the  nations  in  His  sight,  and  He  shall 
rule  over  kings :  He  will  give  them  as  dust  to  His  sword,^  as  stubble 
driven  by  the  wind  to  His  bow. 


*•  This  inrplies  a  complaint  of  being  neglected  by  Divine  Providence.  The  seryant  of  God  is  addressed 
by  the  two  names  which  the  patriarch  bore.  ''  The  meaning  is :  You  say :  earthly  things  do  not  interest 
God,  nor  does  He  consider  what  each  one  of  us  performs :  wherefore  we  are  unjustly  oppressed."  St. 
Jerome.  * 

"  The  attention  of  God  to  the  wants  of  His  creatures  is  manifested  by  the  relief  and  support  constantly 
extended  to  them.  If,  for  a  time,  they  seem  forsaften.  it  is  with  a  view  to  exercise  their  virtue,  and  to 
render  the  Divine  interposition  more  remarlcable. 

"  No  reliance  can  bo  placed  on  natural  strength  or  vigor,  sfnce  we  need  Divine  favor  and  support  for 
its  succetsfijl  employment.    The  verb  is  in  two  fo^ms,  to  denote  their  being  utterly  weakened. 

^  Hope  disposes  men  to  receive  Divine  aid. 

'**  The  popular  pcrsuaiiion  was,  that  eagles,  by  a  change  of  plumage,  renewed  their  youth  after  a  certain 
period.    Ileforenco  to  this  opinion  does  not  necessarily  imply  its  approval. 

'  This  aerres  to  show  the  importance  of  the  matter  to  be  treated  of  and  declared.  The  islands  are 
taken,  as  above,  for  distant  nations  beyond  the  seas.  The  silence  enjoined  is  preparatory  to  a  solemn 
examination. 

'  As  if  to  discussion. 

>  P.  "Who  raiseth  up  the  righteous  man  from  the  East,  called  him  to  his  post?"  Ges.,  after  some 
ancient  interpreter^  noted  by  St.  Jerome,  understands  this  of  Cyrus,  whose  justice  was  celebrated.  §t. 
Jerome  himself  explains  it  of  Christ.    Sept.,  ?yr.,  Chald.,  V. 

*  Dust  and  stubble  are  not  ot^ects  of  the  sword  or  bow.  but  express  utter  impotency. 


ISAIAH     XL  I.  213 

3.  He  pursuetli  them :  He  passeth  in  peace  :^  no  path  appeareth 
after  His  feet.^ 

4.  Who  hath  wrought  and  done  these  things/  calling  the  genera- 
tions from  the  beginning  ?     I  the  Lord,  I  am  the  first  and  the  last.^ 

5.  The  islands  saw  it  and  feared;  the  ends  of  the  earth  were 
astonished ;  they  drew  near,  and  came. 

6.  Every  one  shall  help  his  neighbor,  and  shall  say  to  his  brother : 
Be  of  good  courage. 

7.  The  coppersmith  striking  with  the  hammer  encouraged  him  that 
forged  at  that  time,^  saying :  It  is  ready  for  soldering  :^^  and  He 
fastened  it  with  nails,  that  it  should  not  be  moved. 

8.  But  thou,  Israel,  art  My  servant,  Jacob  whom  I  have  chosen, 
the  seed  of  Abraham  My  friend. ^^ 

9.  In  him^^  I  have  taken  thee  from  the  ends  of  the  earth,  and  from 
the  remote  parts^^  thereof  I  have  called  thee,  and  said  to  thee  :  Thou 
art  My  servant :  I  have  chosen  thee,  and  have  not  cast  thee  away. 

10.  Fear  not,  for  I  am  with  thee :  turn  not  aside,  for  I  am  thy 
God :  I  have  strengthened  thee,  and  have  helped  thee ;  and  the  right 
hand  of  My  Just  One  hath  upheld  thee.^^ 

11.  Behold  all  that  fight  against  thee  shall  be  confounded  and 
ashamed :  they  shall  be  as  nothing ;  and  the  men  shall  perish  that 
strive  against  thee. 

12.  Thou  shalt  seek  them,  and  shalt  not  find,^^  the  men  that  resist 
theie :  they  shall  be  as  nothing ;  and  as  a  thing  consumed  the  men 
that  war  against  thee. 


*  He  pursues  hostile  nations  and  kings,  and  proceeds  securely,  despite  of  opposition. 

•^  This  means  that  uo  trace  remains  of  his  march.  The  text  intimates  that  his  progress  is  through 
countries  which  he  had  never  before  traversed.  The  he-goat  in  Daniel  is  described  as  not  touching  the 
earth.    Dan.  8  :  5. 

'  The  success  of  a  warrior  is  not  in  question,  but  all  the  mighty  deeds  predicted  by  the  prophet.  God 
calls  men  into  existence  in  successive  generations,  from  the  beginning  of  time,  and  employs  them  for  His 
high  purposes. 

*  H.  P.  "With  the  last."  God  is  before  all  things,  and  He  coexi-sts  with  the  last  of  His  creatures. 
Infra  44  :  6 ;  48  :  12  ;  Apoc.  1  :  8,  17  ;  22  :  13. 

^  P.  "The  carpenter  encourageth  the  goldsmith,  aratZ  he  that  smiteth  witli  the  hammer  him  that 
smote  the  anvil." 

'°  Al.  "  Of  the  solder :  it  is  good."  This  appears  to  be  the  force  of  the  text  as  rendered  by  St.  Jerome. 
The  makers  of  idols  praise  the  soldering,  and  rely  on  the  nails  to  keep  the  idol  in  its  place. 

"  This  title  yastly  surpasses  human  honors.    2  Par.  20  :  7 ;  James  2  :  23. 

^^  The  Israelites,  in  the  first  instance,  were  called  in  the  person  of  Abraham.  The  gentiles  from  the 
ends  of  the  earth  succeeded  to  the  promises.  P.  "  Thou  whom."  The  Hebrew  "IJ^X  may  be  taken  adver- 
bially :  "  because." 

13  p_  urpjjg  chief  men."  R.  supports  the  version  of  St.  Jerome,  which  gives  a  meaning  parallel  to  the 
preceding  member. 

"  Al.  finds  fault  with  the  use  of  the  future  tense  here,  and  in  v.  13, 14, 15  in  P.,  as  being  unnecessary, 
and  without  warrant.    Past  aid  is  referred  to  as  implying  a  pledge  of  future  support. 

"  They  shall  disappear. 


214  THE    PROPHECY    OF    ISAIAH.    / 

13.  For  I  am  the  Lord  thy  God,  who  take  thee  by  the  hand,  and 
say  to  thee :  Fear  not,  I  have  helped  thee. 

14.  Fear  not  thou  worm^^  Jacob,  ye  that  are  dead^*^  of  Israel :  I 
have  helped  thee,  saith  the  Lord,  and^^  thy  Redeemer,  the  Holy  One 
of  Israel. 

15.  I  have  made  thee  as  a  new  threshing  wain,  with  teeth  like  a 
saw :  thou  shalt  thresh  the  mountains,  and  break  them  in  pieces  ;  and 
shalt  make  the  hills  as  chaiF. 

16.  Thou  shalt  fan  them  :  and  the  wind  shall  carry  them  away,  and 
the  whirlwind  shall  scatter  them  :^^  and  thou  shalt  rejoice  in  the  Lord ; 
in  the  Holy  One  of  Israel  thou  shalt  be  joyful. 

17.  The  needy  and  the  poor  seek  for  waters,  and  there  are  none : 
their  tongue  is  dry  with  thirst.^  I  the  Lord  will  hear  them :  I  the 
God  of  Israel  will  not  forsake  them. 

18.  I  will  open  rivers  in  the  high  hills,  and  fountains  in  the  midst 
of  the  plains.^^  I  will  turn  the  desert  into  pools  of  waters,  and  the 
impassable  land  into  streams  of  waters.^ 

19.  I  will  plant  in  the  wilderness  the  cedar,  and  the  thorn,  and  the 
myrtle,  and  the  olive-tree :  I  will  set  in  the  desert  the  fir-tree,  the 
elm,  and  the  box-tree  together  :^ 

20.  That  they  may  see  and  know,  and  consider  and  understand 
together  that  the  hand  of  the  Lord  hath  done  this,  and  the  Holy  One 
of  Israel  hath  created  it. 

21.  Bring  your  cause  near,  saith  the  Lord :  bring  hither,  if  ye  have 
anything,  said  the  King  of  Jacob. 

22.  Let  them  come,  and  tell  us  all  things  that  are  to  come :  tell  us 
the  former  things  what  they  were :  and  we  will  set  our  heart  upon 
the7n,  and  shall  know  the  latter  end  of  them,  and  tell  us  the  things 
that  are  to  come. 

23.  Show  the  things  that  are  to  come  hereafter ;  and  we  shall  know 


'•  DetpiMd  by  others. 

"  P.  "Ye  men  of  Israel."  'fJO.  V.  read:  ^J^O.  Aquila  and  Theodotion  had  the  same  reading,  which 
K.  adopts,  but  Qe».  r^ects. 

'•  The  conjunction  has  here  the  force  of  the  relative  pronoun  and  verb  substantire :  "  Who  is."  It  may 
be  omitted  in  the  translation. 

»  The  power  of  a  victorious  army  crushing  the  enemy  is  signified  by  this  imagery,  which,  however,  if 
scarcely  applicable  to  the  Jewish  people.  The  kingdom  of  the  Messiah  bore  down  before  it  the  various 
earthly  empires. 

°'  i*t.  Jerome  remarks,  that ''  the  Ocntiles  not  having  the  knowledge  of  the  truth,  sought  for  whole- 
some waters  through  various  teachers  and  the  maxims  of  philosophers,  but  did  not  attain  to  them." 

«'  11.  P.  "  Valleys." 

^^  The  graces  of  the  Gospel  are  the  fulfilment  of  this  prophecy. 

'^  Those  various  trees  are  images  of  spiritual  graces,  according  to  St.  Jerome. 


r 


ISAIAH     XLII.  215 

that  je  are  gods.^^     Do  ye  also  good  or  evil,  if  ye  can :  and  let  us 
speak  and  see  together.^^ 

24.  Behold,  ye  are  of  nothing,^^  and  your  work  of  that  which  hath 
no  being  :^  he  that  hath  chosen  you  is  an  abomination.^^ 

25.  I  have  raised  up  one  from  the  north  :^  and  he  cometh  from  the 
rising  of  the  sun  :^  he  will  call  on  My  name ;  and  he  shall  make 
princes  to  be  as  dirt,  and^^  as  the  potter  treading  clay. 

26.  Who  hath  declared  from  the  beginning,  that  we  may  know  f^ 
and  from  time  of  old,  that  we  may  say :  Thou  art-  just  ?  There  is 
none  that  showeth,  nor  that  foretelleth,  nor  that  heareth  your  words .^ 

27.  The  first^  shall  say  to  Sion :  Behold,  they  are  here,  and  to 
Jerusalem  I  will  give  one  that  bringeth  good  tidings.^^ 

28.  And  I  saw,  and  there  was  no  one  even  among  them^  to  consult, 
or  who,  when  I  asked,  could  answer  a  word. 

29.  Behold,  they  are  all  in  the  wrong,  and  their  works  are  vain : 
their  idols  are  wind  and  vanity. 


CHAPTER   XLII. 


THE   OFFICE   OF   CHRIST.      THE    PREACHING   OF   THE    GOSPEL   TO    THE    GENTILES.      THE 
BLINDNESS   AND    REPROBATION    OF   THE   JEWS. 

1.  Behold  My  servant  ;^  I  will  uphold  Him :  My  elect.  My  soul 

'^  The  prediction  of  future  eyents,  which  are  dependent  on  no  necessary  cause,  H  a  mark  of  knowledge 
diTJnely  imparted.  "The  truth  of  divination,"  says  Tertullian,  "is  an -evidence  of  Divinity."  Apol. 
100  :  20.  Men  may  conjecture  with  probability  what  may  take  place  in  some  circumstances;  but  they 
cannot  determine  it  beyond  doubt,  whenever  the  free  concurrence  of  human  agents  is  required.  St.  Je- 
rome observes,  that  the  Pagan  cracles  always  mixed  up  falsehood  with  truth,  and  indulged  in  a  studied 
ambiguity. 

^'  The  text  alludes  to  the  hostile  meeting  of  combatants.  4  Kings  14  :  8, 12.  The  people  of  God  address 
the  worshippers  of  idols,  and  challenge  them  to  a  close  inspection  of  their  respective  causes,  and  a  deci- 
sive struggle. 

-"  L.  "  Less  than  nothing."  ^Idolatry.    L.  "  Less  than  a  breath." 

^  The  idol  is  conceived  as  choosing  his  worshippers. 

'■*  Cyrus  with  his  army  marched  from  Media,  which  was  to  the  north  of  Babylon.  Christ  is  the  great 
conqueror  of  idolatry  and  sin. 

*'  Persia  was  far  away  to  the  east  of  Judea. 

^'  He  shall  be  as  the  potter.  The  crushing  of  prihces  by  the  victorious  monarch  is  thus  expressed. 
Christ  crushes  earthly  kingdoms  by  His  power,  divesting  them  of  their  impiety,  and  subjecting  them  to 
His  cross. 

^  These  victories  had  not  been  previously  announced.  Idolaters  are  reproached  as  having  no  know- 
ledge of  future  events. 

^  No  one  among  the  idolaters  could  show  that  the  events  had  been  predicted  by  any  but  the  prophet 
of  God. 

^*  Al.  "First  to  Zion,  behold,  behold  them."  The  prophet  of  God  was  first  to  make  the  joyful  an- 
nouncement. 

^*  One  is  put  for  many— the  body  of  prophets.  ^  The  idolaters. 

*  The  Messiah.  Matt.  12  :  8.    "  It  is  not  to  be  wondered  that  He  should  be  called  a  servant,  being 


216  THE    PROPHECY    OF    ISAIAH. 

delighteth  in  Him  :^  I  have  put  My  spirit  upon  Him  ;  He  shall  bring 
forth  judgment^  to  the  Gentiles. 

2.  He  shall  not  cry,  nor  have  respect  to  person  ;^  neither  shall  His 
voice  be  heard  abroad. 

3.  The  bruised  reed  He  will  not  break :  and  smoking  flax  He  will 
not  quench  :^  He  shall  bring  forth  judgment  unto  truth.^ 

4.  He  shall  not  be  sad,  nor  troublesome/  till  He  set  judgment  in 
the  earth  :^  and  the  islands  shall  wait  for  His  law. 

5.  Thus  saith  the  Lord  God  creating^  the  heavens,  and  stretching 
them  out :  establishing  the  earth,  and  the  things  that  spring  out  of 
it :  giving  breath  to  the  people  upon  it,  and  life  to  them  that  tread 
thereon. 

6.  I  the  Lord  have  called  Thee  in  justice,  and  taken  Thee  by  the 
hand,  and  kept  Thee.  And  I  have  given  Thee  for  a  covenant^^  of  the 
people,  for  a  light  of  the  Gentiles : 

7.  To  open  the  eyes  of  the  blind,  and  bring  forth  the  prisoner  out 
of  prison,  and  them  that  sit  in  darkness  out  of  the  prison-house. 

8.  I  the  Lord,^^  this  is  My  name :  I  will  not  give  My  glory  to 
another,  nor  My  praise^^  to  graven  things. 

9.  The  things  that  were  first,  behold,  they  are  come :  and  new 
things  do  I  declare :  before  they  spring  forth,  I  will  make  you  hear 
them. 

10.  Sing  ye  to  the  Lord  a  new  song :  His  praise  is  from  the  ends 
of  the  earth :  ye  that  go  down  to  the  sea,  and  all  that  is  therein  :^^ 
ye  islands,  and  ye  inhabitants  of  them. 

11.  Let  the  desert  and  the  cities  thereof  resound  :^^  Cedar  dwelleth 


made  of  a  woman,  made  under  the  law,  who  being  in  the  form  of  God,  humbled  Himsell^  taking  the  form 
of  a  serTant."  St.  Jerome. 

»  Matt.  3  :  17  ;  17  :  5.  a  justice,  right,  the  knowledge  of  salvation. 

*  This  clause  is  not  in  the  text.  The  term  Kl^  which  is  thus  translated,  means  rather,  "  lift  up." 
P.  From  the  context  it  appears  that  the  raising  of  the  voice  is  meant.  St.  Jerome  gives  both  transla- 
tions. Matt.  12  :  19. 

*  The  abstaining  from  breaking  off  from  the  stem  a  reed  already  broken,  and  hanging  loosely  on  it, 
and  the  omission  to  extinguish  a  wick  that  burns  dimly,  are  images  of  the  great  forbearance  of  our  Lord. 

«  His  teaching  shall  be  directed  to  establish  the  reign  of  truth. 

'  St.  Jerome  reads :  "  lie  shall  not  be  crushed  :■'  but  subjoins  the  other  translation. 

*  Until  lie  establish  truth  and  justice.  "  He  shall  not  hasten  to  inflict  punishment,  since  He  re8er>'e8 
the  true  judgment  to  the  end  of  time."  St.  Jerome. 

»  The  participle,  which  corresponds  to  II.,  V.  expresses  the  continuance  of  creative  action.  John  6  :  17. 

"  To  be  the  sulyect  of  a  covenant,  of  which  the  people  shall  partake,  l^fra  49  :  6 ;  Luke  2  :  82 ;  Acts 
18 :  47. 

«'  Jn/ra  48  :  11.  >a  J  will  not  share  My  honor  with  them. 

'»  V.  "  Plenitude :"  lU.  « ita  fulneu."  The  fishes  that  fill  the  sea  seem  to  be  meant.  St.  Jerome  applies 
it  to  the  Apostles,  who  crosaed  the  aea  to  spread  the  faith. 

'<  The  inhabitants  of  towns  and  cities  in  the  midst  of  vast  districts  thinly  inhabited  are  invited  to  lift 
their  voice  in  praise. 


.   ISAIAH    XLII.  217 

in  houses  :^^  ye  inhabitants  of  Petra/^  give  praise ;  thej  shall  cry 
from  the  top  of  the  mountains. 

12.  They  shall  give  glory  to  the  Lord,  and  shall  declare  His  praise 
in  the  islands. 

13.  The  Lord  will  go  forth  as  a  mighty  man :  as  a  warrior  will  He 
stir  up  zeal :  He  will  shout  and  cry :  He  shall  prevail  against  His 
enemies.^'' 

14.  I  have  always  held  my  peace  ;  I  have  kept  silence  ;  I  have  been 
patient ;  I  will  speak  as  a  woman  in  labor  ;^^  I  will  destroy  and  swal- 
low up  at  once.^^ 

I  15.  I  will  lay  waste  the  mountains  and  hills,  and  will  make  all 
their  grass  wither :  and  I  will  turn  rivers  into  islands,  and  will  dry 
up  the  standing  pools. 

16.  And  I  will  lead  the  blind  into  the  way  which  they  know  not : 
and  in  the  path  which  they  were  ignorant  of,  I  will  make  them  walk  : 
I  will  make  darkness  light  before  them,  and  crooked  things  straight  :^^ 
these  things  have  I  done  to  them,  and  I  have  not  forsaken  them.^^ 

17*.  They  are  turned  back :  greatly  confounded  let  them  be  that 
trust  in  a  graven  thing,  that  say  to  a  molten  thing :  Ye  are  our  gods. 

18.  Hear,  ye  deaf;  and  ye  blind,  behold,  that  ye  may  see. 

19.  Who  is  blind,  but  My  servant  ?^^  or  deaf,  but  'he  to  whom  I 
have  sent  My  messengers  ?^  Who  is  blind  but  he  that  is  sold  ?^^  or 
who  is  blind,  but  the  servant  of  the  Lord  ? 

20.  Thou  that  seest  many  things,  wilt  thou  not  observe  them  ?  thou 
that  hast  ears  open,  wilt  thou  not  hear  ? 

21.  And  the  Lord  was  willing  to  sanctify  him,^  and  to  magnify 
the  law,  and  exalt  it. 

22.  But  this  is  a  people  that  is  robbed  and  spoiled :  they  are  all 

"  The  descendants  of  Cedar,  a  son  of  Ismael.  Being  nomadic  shepherds,  they  dwelt  for  the  most  part 
in  tents.    The  term  here  used  is  understood  of  villages,  or  a  collection  of  tents. 

^^'  A  city  in  Arabia  Petra?a.  These  places  are  specified  as  well  known  to  the  Israelites.  All  nations  are 
inylted  to  praise  God. 

"  The  power  of  God  is  manifested  in  the  overthrow  of  idolatry,  as  well  as  in  difTusing  the  knowledge 
and  blessings  of  revelation. 

'*  God  is  represented  as  holding  back  His  judgments  against  the  wicked,  like  a  woman  in  labor  who 
retains  her  breath. 

"  He  threatens  them  with  immediate  destruction.  Al.  thinks  that  it  refers  to  what  has  been  just 
stated  :  "  I  will  pant  and  gasp  at  once." 

^  The  blessings  of  revelation  are  set  forth. 

21  p^  <(  \yiii  I  (Jo"    ^i  regards  this  translation  as  arbitrary.    H.  has  the  perfect  tense. 

^  God  complains  of  His  people,  who  in  many  things  proved  blind  and  deaf.  The  term  servant  is  here 
applied  to  the  nation. 

-^  Al.  "  Deaf  like  My  messenger  whom  I  will  send."  The  nation  is  here  spoken  of  as  sent  by  God,  inas- 
much as  they  were  to  make  Him  known  to  the  Gentiles  in  the  midst  of  whom  they  lived.  V.  gives  an 
easier  meaning,  which  it  is  difficult  to  elicit  from  the  text. 

-'  Uhli/DD  L-    P.  '^  Aa  he  that  is  perfect"    Al.  "  The  devoted  one."    Philipson  :  «' The  purchased." 

^  P.  "  Was  well,  pleased  for  His  righteousness  sake." 


218  THE    PROPHECY    OF    ISAIAH.    . 

the  snare  of  young  men  :^  and  they  are  hid  in  prison-houses :  they 
are  made  a  prey ;  and  there  is  none  to  deliver  them :  a  spoil,  and 
there  is  none  that  saith  :  Restore. 

23.  Who  is  there  among  you  that  will  give  ear  to  this,  that  will 
attend  and  hearken  for  times  to  come  ? 

24.  Who  hath  given  Jacob  for  a  spoil,  and  Israel  to  robbers  ?  hath 
not  the  Lord  Himself,  against  whom  we  have  sinned  ?^  And^  they 
would  not  walk  in  His  ways :  and  they  have  not  hearkened  to  His  law. 

25.  And  He  hath  poured  out  upon  Him  the  indignation  of  His 
fury,  and  a  strong  battle,  and  hath  burnt  him  round  about,^  and  he 
knew  not ;  and  set  him  on  fire ;  and  he  understood  not. 


CHAPTER   XLIIL 

GOD  COMFORTS  HIS  CHURCH,  PROMISING  TO  PROTECT  HER  FOREVER  :   HE  EXPOSTULATES 
WITH   THE   JEWS   FOR   THEIR   INGRATITUDE. 

1.  And  now  thus  saith  the  Lord  that  created  thee,  0  Jacob,  and 
formed  thee,  0  Israel  :^  Fear  not,  for  I  have  redeemed^  thee,  and 
called  thee  by  thy  name  :^  thou  art  Mine. 

2.  When  thou  shalt  pass  through  the  waters^  I  will  be  with  thee; 
and  the  rivers  shall  not  cover  thee  :  when  thou  shalt  walk  in  the  fire,® 
thou  shalt  not  be  burnt ;  and  the  flames  shall  not  burn  in  thee  : 

3.  For  I  the  Lord  thy  God,  the  Holy  One  of  Israel,  thy  Savior : 


*  p.  '•  They  are  all  of  them  snared  in  holes."  Ges.  understands  by  these,  prisons,  as  in  the  following 
clause.  This  could  not  be  said  of  the  people  generally  during  the  captivity.  It  is  a  picture  of  suffering 
applicable  to  various  circumstances. 

"^  lie  boldly  ascribes  to  God  the  calamities  which  have  overtaken  the  people:  but  points  to  the  trans* 
gressions  of  the  law  as  the  immediate  cause. 

■  For. 

*'  War  and  burning  are  consequencea  of  the  just  wrath  of  Ood.  St.  Jerome  refers  this  passage  to  the 
destruction  of  Jerusalem  by  the  Romans,  and  adds:  "They  do  not  understand  the  cause  of  their  punish* 
ment,  namely,  their  rejection  of  the  Son  of  God." 

'  This  is  explained  by  St.  Jerome  of  the  spiritual  Israel:  "The  choir  of  Apostles,  and  the  primitive 
Church  of  Christ,  gathered  from  the  Jewish  people,  is  addressed." 

'  II.  expresses  the  act  of  a  near  relation,  vindicnting  his  rights  in  regard  to  property,  or  avenging  a 
wrong  inflicted  on  him.  It  is  applied  to  the  spiritual  Israel  in  the  strict  sense  of  redemption.  "  Let  him 
not  fear  pernecutors,  since  ho  is  redeemed  by  the  blood  of  Christ,  who  called  him  by  name,  and  style*  him 
specially  Ilis  people,  through  familiarity."  St.  Jerome. 

*  Pointed  thee  out  specially,  declared  thee  to  belong  to  Me. 

*  As  through  a  country  that  is  flooded,  or  through  overwhelming  torrents. 

*  This  is  a  more  vivid  image  of  extreme  danger.  God  promises  protection ;  not,  however,  of  a  miracu- 
loos  character. 


ISAIAH    XLII  I.  219 

I  have  given  Egypt  for  thy  ransom,  Ethiopia,  and  Saba  in  place  of 
thee.^ 

4.  Since  thou  becamest  honorable  in  My  eyes  thou  art  glorious :  I 
love  thee,  and  I  will  give  men^  for  thee,  and  peoples  for  thy  life. 

5.  Fear  not,  for  I  am  with  thee :  I  will  bring  thy  seed  from  the 
east,  and  gather  thee  from  the  west. 

6.  I  will  say  to  the  north  :  Give  up  :  and  to  the  south  :  Keep  not 
back :  bring  My  sons  from  afar,  and  My  daughters  from  the  ends  of 
the  earth.^ 

7.  And  every  one  that  calleth  upon  My  name,^  I  have  created  him 
for  My  glory  i^^  I  have  formed  him  and  made  him. 

8.  Bring  forth  the  people  that  are  blind,  and  have  eyes ;  that  are 
deaf,  and  have  ears.^^ 

9.  All  the  nations  are  assembled  together,  and  the  tribes  are 
gathered :  who  among  you  can  declare  this,  and  make  us  hear  the 
former  things  ?^^  let  them  bring  forth  their  witnesses  :^^  let  them  be 
justified,^^  and  hear,  and  say :  It  is  truth. 

10.  Ye  are  My  witnesses,  saith  the  Lord,  and  My  servant  whom  I 
have  chosen ;  that  ye  may  know,  and  believe  Me,  and  understand 
that  I  Myself  am.  Before  Me  there  was  no  God  formed,  and  after 
Me  there  shall  be  none.^^ 

11.  I,  I  am  the  Lord  :^^  and  there  is  no  Savior  besides  Me. 

12.  I  have  declared,^''  and  have  saved  :^  I  have  made  it  heard ;  and 
there  was  no  strange  one^^  among  you.  Ye  are  My  witnesses,  saith 
the  Lord,  and^  I  am  God. 


"  Saba  is  taken  to  be  Meroe,  a  part  of  Ethiopia,  celebrated  for  commerce.  These  nations  were  given 
over  for  a  time  to  the  power  of  the  Assyrians,  in  place  of  Israel.  In  the  Divine  dispensations,  national 
punishments  are  sometimes  transferred  without  detriment  to  justice.  Others  consider  that  God  aban- 
doned these  nations  with  most  others  to  idolatry,  reserving  the  Israelites  for  His  worshippers.  They 
take  these  nations  to  be  alleged  as  examples  for  nations  in  general. 

''  Hostages,  or  the  nations,  as  expressed  in  the  corresponding  clause. 

*  The  conversion  of  nations  is  predicted. 

'  II.  P.  "That  is  called  by  My  name" — on  whom  the  Divine  protection  is  invoked. 

*°  God  does  all  principally  for  His  own  glory,  although  He  imparts  blessings  to  the  objects  of  His  favor 
and  mercy. 

^^  Blindness  and  deafness,  in  regard  to  supernatural  things,  are  often  accompanied  with  great  intelli- 
gence and  learning.  The  Jews,  especially  their  leaders,  were  often  reproached  with  blindness  by  our 
Lord.  ^2  Those  which  are  to  be  accomplished  sooner. 

"  Who  can  predict  future  things. 

"  By  proofs  of  their  foreknowledge,  if  they  can  produce  them. 

'*  God  was  before  all ;  He  shall  always  be.  The  term  "  formed"  is  applicable  to  false  deities  only.  Its 
employment  here  implies  a  severe  sarcasm  on  idols. 

"  Osee  13  :  4. 

"  Announced  and  proclaimed  the  Divine  existence,  and  the  vanity  of  idols. 

"  Wrought  salvation  for  His  worshippers.  This  may  be  understood  of  all  former  instances  of  Divine  * 
interposition.  w  No  idol. 

^'  This  conjunction  is  here  equivalent  to  "that."  The  people  had  full  evidence  of  the  Divine  power, 
which  was  repeatedly  displayed  in  their  behalf. 


220  THE    PROPHECY    OF    ISAIAH. 

13.  And  from  the  beginning  I  am  the  same  :  and  there  is  none  that 
can  deliver  out  of  My  hand :  I  will  work,  and  who  shall  turn  it  away  1^^ 

14.  Thus  saith  the  Lord  your  Redeemer,  the  Holy  One  of  Israel: 
For  your  sake  I  sent^  to  Babylon,  and  brought  down  all  their  bars,^ 
and  the  Chaldeans  glorying^  in  their  ships. 

15.  I  am  the  Lord  your  Holy  One,  the  Creator  of  Israel,  your 
King. 

16.  Thus  saith  the  Lord,  who  made  a  way  in  the  sea,  and  a  path 
in  the  mighty  waters  :^ 

17.  Who  brought  forth^  the  chariot  and  the  horse,  the  army  and 
the  strong  :^  they  lay  down  to  sleep  together,  and  they  shall  not  rise 
again  :^  they  are  broken  as  flax,  and  are  extinct.^ 

18.  Remember  not  former  things,  and  look  not  on  things  of  old.* 

19.  Behold,  I  do  new  things ;^^  and  now  they  shall  spring  forth; 
verily  ye  shall  know  them :  I  will  make  a  way  in  the  wilderness,  and 
rivers  in  the  desert. 

20.  The  beast  of  the  field  shall  glorify  Me,  the  dragons  and  the 
ostriches  :^^  because  I  have  given  waters  in  the  wilderness;  rivers  in 
the  desert,  to  give  drink  to  My  people,  to  my  chosen. 

21.  This  people  have  I  formed  for  Myself:  they  will  show  forth 
My  praise. 

22.  Thou  hast  not  called  on  Me,  0  Jacob ;  neither^  hast  thou 
labored  about  Me,  0  Israel. 

23.  Thou  hast  not  offered  Me  the  ram^^  of  thy  holocaust,  nor  hast 
thou  glorified  Me  with  thy  victims :  I  have  not  caused  thee  to  serve*^ 
with  oblations,  nor  wearied  thee  with  incense. 

"  Hinder,  or  defeat    Christ  declares  His  saving  power,  which  no  adversary  can  d«feat.  John  10  :  28. 

*»  Cyrus. 

"•  P.  "  Nobles."  Theodotion :  "  Brave."  It  is  commonly  rendered  "  fugitives"— those  who  escaped 
firom  the  city.  L.  connects  it  with  ships :  "  In  swift  vessels  brought  them  all  down."  V.  is  supported  by 
Aben  Ezra. 

'•  The  term  is  taken  likewise  for  a  cry  of  wail.  The  fugitives,  carried  away  in  ships,  bewailed  their 
misfortune. 

'»  For  His  people  through  the  Red  Sea.  "  From  Egypt 

"^  n.  p.  "  The  power."  «  The  destruction  of  the  Egyptians  is  here  described. 

^  They  are  destroyed  quickly,  like  tow  that  is  burnt 

*o  He  thus  excites  hope  of  higher  favors. 

"  2  Cor.  V.  17  ;  Apoc.  21  :  6. 

»  The  miracle  performed  in  favor  of  the  people  resulted  to  the  benoflt  of  the  animals,  which  are  poeti- 
cally represented  as  glorifying  Ood  for  it.  St.  Jerome  explains  it  of  idolaters,  resembling  beasts  in  their 
manners,  but  reclaimed  and  won  to  the  worship  of  Christ. 

^  The  negation  is  not  in  the  text  which  means  rather,  **for  thou  hast  been  weary  of  Me."  This  re* 
proaoh  is  addressed  to  carnal  Israel,  which  loathed  the  Divine  service,  and  rejected  the  Redeemer. 

»*  •*  Sheep."    Neglect  to  offor  victims  slgnlflos  neglect  to  worship  acceptably. 
•     **  Qod  did  not  demand  frequent  offerings  or  incense.    The  r<\iection  of  the  legal  rites  is  insinuated. 
The  term  employed  for  "serving,"  or  worshipping,  is  applied  in  the  next  verse  to  Ood,  whom  the  Is- 
raelites made,  as  it  were,  instrumental  in  their  sins,  and  wearied  with  their  transgressions.    The  second 
verb  "  wearied"  occurs  in  I  oth  verses. 


ISAIAH    XLIV. 

24.  Thoii  hasf  brought  Me  no  sweet  cane^^  with  money ;  neither 
hast  thoii  filled  Me  with  the  fat  of  thy  victims.  But  thou  hast  made 
Me  serve  with  thy  sins  f  thou  hast  wearied  Me  with  thy  iniquities. 

25.  I,  I  am  He  that  blotteth  out  thy  iniquities  for  My  own  sake,^ 
and  I  will  not  remember  thy  sins. 

26.  Put  Me  in  remembrance,  and  let  us  plead  together  ;  tell  if  thou 
hast  anything  to  justify  thyself.^ 

27.  Thy  first  father^  sinned :  and  thy  teachers^^  have  transgressed 
against  Me. 

28.  And  I  have  profaned  the  holy  princes  :^  I  have  given  Jacob 
to  slaughter,  and  Israel  to  reproach.^ 


CHAPTER   XLIV. 

god's  favor  to  his  church,    the  folly  of  idolatry,    the  people  shall  be 
delivered  from  captivity. 

1.  And  now  hear,  0  Jacob  My  servant,^  and  Israel  whom  I  have 
chosen. 

2.  Thus  saith  the  Lord  that  made  and  formed  thee,  thy  helper  from 
the  womb  :^  Fear  not,  0  My  servant  Jacob,  and  thou  most  righteous^ 
whom  I  have  chosen. 

3.  For  I- will  pour  out  waters  upon  the  thirsty  ground,  and  streams 
upon  the  dry  land :  I  will  pour  out  My  spirit  upon  thy  seed,  and  my 
blessing  upon  thy  (l)fFspring.^ 

4.  And  they  shall  spring  up  among  the  herbs^  as  willows  beside 
the  running  waters. 


^  Fot  perfume. 

^  The  perverse  dispositions  of  the  worshipper  seemed  almost  to  render  God  a  partalier  of  his  evil 
heart. 

^  On  account  of  His  own  goodness. 

^'  God  challenges  the  Jews  to  examine  their  relations  tO'  Ilim. 

*>  Some  understand  Adam :  others  Abraham,  who,  however,  is  reproached  with  no  sin.  Ges.  takes  it 
for  ancestors  generally.    St.  Jerome  applies  it  to  the  entire  people  in  the  desert. 

■■^  Interpreters  of  the  Divine  will.    Moses  and  Aaron  are  specially  understood  by  St.  Jerome. 

*^  They  were  treated  with  rigorous  justice,  being  excluded  from  the  promised  land. 

*^  The  people  were  delivered  over  to  death.  All  adults,  who  came  forth  from  Egypt,  perished  in  the 
desert,  with  two  exceptions,  Josue  and  Caleb. 

*  Jer.  30  :  10;  46  :  27.    In  the  person  of  Jacob  the  spiritual  Israel  is  addressed. 

2  This  alludes  to  the  preference  divinely  given  to  Jacob,  even  whilst  in  a  state  of  embryo. 

'  p"1iy"'1.    It  is  a  term  of  affection,  denoting  the  righteous  Israel.    See  Deut.  32  :  15  ;  33  :  5,  26. 

*  Grace  is  promised,  under  the  image  of  waters  and  of  genial  air.  Earthly  blessings  were  suited  to  a 
carnal  people. 


222  THE    PROPHECY    OF    ISAIAH. 

5.  One  will  say  :  I  am  the  Lord's ;  and  another  will  call  himself 
by  the  name  of  Jacob  ;  and  another  will  subscribe  with  his  hand  :^  To 
the  Lord,  and  surname  himself^  by  the  name  of  Israel. 

6.  Thus  saith  the  Lord  the  king  of  Israel,  and  his  Redeemer,  the 
Lord  of  hosts :  I  am  the  first,  and  I  am  the  last,^  and  besides  Me 
there  is  no  god. 

7.  Who  is  like  to  Me  ?  let  him  call  and  declare :  and  let  him  set 
before  Me  the  order  since  I  appointed  the  ancient  people  :^  and  the 
things  to  come,  and  that  shall  be  hereafter,  let  them  show  to  them. 

8.  Fear  ye  not ;  neither  be  ye  troubled,  from  that  time  I  have 
made  thee  hear,  and  have  declared  :  ye  are  My  witnesses.  Is  there 
a  God  besides  Me ;  a  Maker,^  whom  I  know  not  ? 

9.  The  makers  of  idols  are  all  of  them  nothing ;  and  their  best 
beloved  things^®  shall  not  profit  them.  They  are  their  witnesses,  that 
they  do  not  see,  nor  understand,  that  they  may  be  ashamed. 

10.  Who  hath  formed  a  god,  and  made  a  graven  thing  profitable 
for  nothing  ? 

11.  Behold,  all  the  partakers  thereof  shalP^  be  confounded :  for 
the  makers  are  men :  they  shall  all  assemble  together,  they  shall 
stand  and  fear,  and  shall  be  confounded  together. 

12.  The  smith^^  hath  wrought  with  his  file :  with  coals  and  with 
hammers  he  hath  formed  it,  and  hath  wrought  it  with  the  strength»of 
his  arm :"  he  shall  hunger  and  faint :  he  shall  drink  no  water,  and 
shall  be  weary." 

13.  The  carpenter  hath  stretched  out  his  rule ;  he  hath  formed  it 
with  a  plane  :^*  he  hath  made  it  with  corners,^^  and  hath  fashioned  it 
round  with  the  compass :  and  he  hath  made  the  image  of  a  man  as  it 
were  a  beautiful  man  dwelling  in  a  house. ^^ 

14.  He  hath  cut  down  cedars,  taken  the  holm,  and  the  oak  that 
stood  among  the  trees  of  the  forest :  he  hath  planted  the  pine-tree,^® 
which  the  rain  hath  nourished. 


»  This  ha«  reference  to  the  custom  of  making  brands  on  the  skin,  by  which  the  individnal  was  marked 
as  a  bondman,  or  as  a  soldier. 

'  Claiming  to  belong  to  God  through  Israel. 

'  Supra  41  :  4.    Infra  48  :  12;  Apoc.  1  :  8, 17 ;  22  :  13. 

'  The  early  race  of  men. 

•  P.  "  There  it  no  Ood :  I  know  not  ani/."    L.  "  There  is  no  rock,  whom  I  know  not." 
•«  Cherished  idols.  "  "  Uis  associates."  L. 

»  Wisdom  13  :  11.    The  absurdity  of  Idolatry  ia  plainly  Mt  forth. 
"  Lit.  "His  arm  of  strength."    "His  powerful  arm."  L. 
"  Unless  he  drink  water,  he  shall  be  weary  from  the  great  exertion. 
"  II.  P.  *  with  a  line:"  a  moasurin;?  cord,  or  instrument  to  mark  the  outlines. 
"  P.  "  Planes:"  carpenter's  tools. 

"  This  represents  strikingly  the  inability  of  Idols  to  move. 
'*  To  keep  up  the  supply  of  timber  for  the  making  of  idols. 


J 


ISAIAH    XLIV.  223 

15.  And  it  hath  served  men  for  fuel :  he  took  thereof,  and  warmed 
himself:  and  he  kindled  it,  and  baked  bread  :  but  of  the  rest  he  made 
a  god,  and  adored  it :  he  made  a  graven  thing,  and  bowed  down  be- 
fore it. 

16.  Half  of  it  he  burnt  in  the  fire  ;  and^^  with  half  of  it  he  dressed 
his  meat :  he  boiled  pottage,  and  was  filled,  and  was  warmed,  and 
said  :  Aha,  I  am  warm  ;  I  have  seen^  the  fire. 

17.  But  of  the  residue  thereof,  he  made  a  god,  and  a  graven  thing 
for  himself:  he  boweth  down  before  it,  and  adoreth  it,  and  prayeth 
to  it,  saying :  Deliver  me  ;  for  thou  art  my  God. 

18.  They  do  not  know  nor  understand  :  for  their  eyes  are  covered 
that  they  may  not  see,  and  that  they  may  not  understand  with  their 
heart. 

19.  They  do  not  consider  in  their  mind,  nor  know,  nor  have  the 
thought  to  say :  I  have  burnt  part  of  it  in  the  fire,  and  I  have  baked 
bread  upon  the  coals  thereof:  I  have  broiled  flesh,  and  have  eaten; 
and  of  the  residue  thereof  shall  I  make  an  idol  ?  shall  I  fall  down 
before  the  stock  of  a  tree  ? 

20.  Part  thereof  is  ashes  :^^  his  foolish  heart  adoreth  it :  and  he 
will  not  save  his  soul,^^  nor  say :  Perhaps  there  is  a  lie^^  in  my  right 
hand. 

21.  Remember  these  things,  0  Jacob,  and  Israel ;  for  thou  art  My 
servant.  I  have  formed  thee  ;  thou  art  My  servant,  0  Israel ;  forget 
Me  not.2^ 

22.  I  have  blotted  out  thy  iniquities  as  a  cloud,  and  thy  sins  as  a 
mist  'P  return  to  Me,  for  I  have  redeemed  thee. 

23.  Give  praise,  0  ye  heavens,  for  the  Lord  hath  shown  mercy : 
shout  with  joy,  ye  ends  of  the  earth  :  ye  mountains,  resound  with 
praise  ;  thou,  0  forest,  and  every  tree  within  :^^  for  the  Lord  hath 
redeemed  Jacob ;  and  Israel  shall  be  glorified.^ 

24.  Thus  saith  the  Lord  thy  Redeemer,  and  thy  Maker,  from  the 
womb :  I  am  the  Lord,  that  make  all  things,  that  alone  stretch  out 
the  heavens,  that  establish  the  earth  :  and  there  is  none  with  Me : 


"  The  conjunction  is  not  in  the  text.    The  same  half  is  spoken  of  throughout  the  whole  Terse. 

20  Felt. 

"^  II.  P.  "  He  feedeth  on  ashes,"  L.  "  He  pursueth  ashes."  The  phrase  is  thought  to  be  equivalent  to 
feeding  on  the  wind.    Sept.  has:  "Know  thou  that  their  heart  is  ashes." 

^  The  blindness  of  idolaters  is  inconceiTable.  To  save  his  soul  here  means  to  recover  from  fatal  delu- 
sion. 

^  A  false  god.    The  right  hand  was  employed  in  making  the  idol  and  in  worshipping  it. 

2'  H.  P.  "  Thou  Shalt  not  be  forgotten  of  Me." 

2"  Causing  them  to  disappear  quickly,  as  a  cloud  is  dissipated  by  the  sun. 

^  This  is  a  beautiful  address  to  the  material  universe. 

^  A.  "In  Israel  He  will  glorify  Himself."    L.  "On  Israel." 


"224  THE    PROPHECY    OF    ISAIAH. 

25.  That  make  void  the  tokens  of  diviners,  and  make  the  sooth- 
sayers mad :  that  turn  the  wise  backward,  and  that  make  their  know- 
ledge foolish : 

26.  That  raise  up  the  word  of  My^  servant,  and  perform  the  coun- 
sel of  My  messengers,  who  say  to  Jerusalem :  Thou  shalt  be  inha- 
bited :  and  to  the  cities  of  Juda :  Ye  shall  be  built ;  and  I  will  raise 
up  the  wastes  thereof: 

27.  Who  say  to  the  deep  :  Be  dry,  and  I  will  dry  up  thy  rivers : 

28.  Who  say  to  Cyrus  :^  Thou  art  My  shepherd,^  and  thou  shalt 
perform  all  My  pleasure :  Who  say  to  Jerusalem :  Thou  shalt  be 
built :  and  to  the  temple :  Thy  foundation  shall  be  laid.^^ 


CHAPTER  XLV. 

A   PROPHECY   OF    CYRUS,    AS   A    FIGURE    OF    CHRIST,   THE    GREAT   DELIVERER   OF    GOD's 

PEOPLE. 

1.  Thus  saith  the  Lord  to  My  anointed,^  to  Cyrus,  whose  right 
hand  I  have  taken  hold  of,  to  subdue  nations  before  him,  and  to  turn 
the  backs  of  kings,^  and  to  open  the  doors^  before  him  ;  and  the  gates 
shall  not  be  shut.^ 

2.  I  will  go  before  thee,  and  I  will  humble  the  great  ones  of  the 
earth :'  I  will  break  in  pieces  the  gates  of  brass,  and  will  burst  the 
bars  of  iron. 


"H.P.  "His." 

*  The  mention  of  Cyrus  by  name  long  before  his  birth,  at  least  aboye  a  hundred  years,  is  a  remark- 
able instance  of  a  distinct  prophecy,  which  was  gloriously  fulfilled. 

**  This  title  was  given  to  kings,  both  by  the  profane  poets  and  the  prophets.  Cyrus  was  specially  so  styled 
because  lie  was  to  fulfil  the  Divine  decree  in  behalf  of  the  Israelites,  by  restoring  them  to  their  native 
land,  and  ordering  the  rebuilding  of  the  temple.  Josephus  states,  that  the  mention  of  his  name  by  the 
prophet  being  made  known  to  him,  moved  him  to  treat  the  Jews  with  special  favor  as  the  people  of  Qod. 
Ant  11. 

"  Thla  is  properly  referred  to  Cyrus,  under  whom  the  foundations  of  the  temple  were  laid.  It  was 
built  under  Darius. 

•  P.  "  IIIm  anointed."  Kings  among  the  Jews  being  anointed,  at  least  in  some  instances,  the  term  is 
here  equivalent  to  king.    It  is  not  known  that  the  Persian  kings  were  anointed. 

•  n.  P.  •'  I  will  loose  the  loins  of  kings."  This  means  to  deprive  them  of  strength,  to  render  them 
powerless,  incapable  of  resisting  Cyrus. 

'  "The  gates  of  cities." 

*  St  Jerome  writes :  "  Let  us  read  the  history  of  the  elder  Cyrus  in  eight  books  by  Xenophon,  and  we 
shall  see  that  the  prediction  of  Isaiah  was  fulfilled.  For  what  city  did  not  lie  open  to  him  ?  what  kings 
did  he  not  subdue?  what  walls  previously  impregnable  were  not  overthrown  by  his  assaults?"  Al. 
remarks,  that  Herodotus  speaks  of  the  gates  which  led  to  the  river  having  been  left  open  on  the  night  of 
the  attack ;  and  Xenophon  says,  that  the  doors  of  the  palace  itself  having  been  unguardedly  left  open, 
the  invaders  took  possession  of  it  almost  without  resistanoe. 

*  P.  "  Make  the  crooked  places  straight"  Kocher  understands  it  rather  of  levelling  hills.  St.  Jerome 
explains  it  of  humbling  proud  and  haughty  men. 


ISAIAH    XLV.  22-5 

3.  And  I  will  give  thee  liidden  treasures,  and  the  concealed  riches 
of  secret  places,^  that  thou  niayest  know  that  I  am  the  Lord  who 
call  thee  .by  thy  name,  the  God  of  Israel. 

4.  For  the  sake  of  My  servant  Jacob,  and  Israel  My  elect  one,  I 
have  even  called  thee  by  thy  name :  I  have  surnamed  thee  ;  and  thou 
hast  not  known  Me/ 

5.  I  am  the  Lord,  and  there  is  none  else :  there  is  no  God  besides 
Me  :  I  girded^  thee  ;  and  thou  hast  not  known  Me  :^ 

6.  That  they  may  know  who  are  from  the  rising  of  the  sun,  and 
they  who  are  from  the  west,  that  there  is  none  besides  Me.  I  am 
the  Lord,  and  there  is  none  else  : 

7.  I  form  the  light,  and  create  darkness. ^^  I  make  peace,^^  and 
create  evil  :^^  I  the  Lord  do  all  these  things. 

8.  Drop  dew,  ye  heavens,  from  above,  and  let  the  clouds  rain  the 
Just  one  :^^  let  the  earth  be  opened,  and  bud  forth  a  Savior  :^^  and  let 
justice  spring  up  together :  I  the  Lord  have  created  Him.^^ 

9.  Woe  to  him  that  gainsay eth  his  Maker,  a  sherd  of  the  earthen 
pots  :^^  shall  the  clay  say  to  him  that  fashioneth  it :  What  art  thou 
making  ;  and  thy  work  is  without  hands  ?^^ 

10.  Woe  to  him  that  saith  to  his  father :  Why  begettest  thou  ? 
and  to  the  woman  :  Why  dost  thou  bring  forth  ?^^ 

11.  Thus  saith  the  Lord,  the  Holy  One  of  Israel,^^  his  Maker :  Ask 


^  Immense  riches  were  gained  by  Cyrus  from  Croesus,  king  of  Lydia. 

''  Supra  44  :  5.  *  Prepared  thee  for  action. 

^  This  marks  the  gratuitous  character  of  the  Divine  favors  bestowed  on  him  at  a  time  when  he  was 
ignorant  of  the  true  God,  whom  he  afterwards  gratefully  acknowledged.  E-sdras  1:2. 

^^  By  the  withdrawal  of  light.  "  Give  prosperity. 

^"  God  ordains  all  physical  evils,  which  imply  no  moral  wrong,  and  are  subservient  to  his  High  coun- 
sels. The  doctrine  of  two  principles,  the  one  the  author  of  good,  the  other  of  evil,  which  prevailed  in  the 
East  from  a  very  early  period,  seems  to  be  aimed  at  by  this  passage.  St.  Jerome  accordingly  employs  it 
against  this  error,  sustained  by  Marcion,  as  well  as  Manes,  and  observes  that  the  same  God  is  the  author 
of  both  good  and  evil,  which  he  ordains  according  to  the  deserts  of  men. 

"  Lit.  "Justice."' 

"  P.  '-Salvation."  The  prophet  sighs  for  the  reign  of  justice  on  earth,  and  prays  that  it  may  come 
from  above.  He  wishes  the  earth  to  receive  this  heavenly  influence,  that  it  may  produce  germs  of 
salvation. 

"  P.  "It." 

**  Jer.  18  :  6.  E.  approves  of  this  version,  which  implies  that  man,  although  he  may  have  received 
favors  from  God,  is  but  a  mortal  like  others.  He  rejects  the  idea  of  a  potsherd  contending  with  another 
potsherd.  St.  Paul  appears  to  quote  this  text :  "  0  man,  who  art  thou  that  repliest  against  God  ?  Shall 
the  thing  formed  say  to  him  that  formed  it,  why  hast  thou  made  me  such  ?"  Rom.  9  :  20. 

"  P.  "  Thy  work,  He  hath  no  hands."  The  work  is  conceived  as  denying  that  its  maker  has  hands  to 
preserve,  or  remodel  it.  The  absurdity  of  this  supposition  is  employed  to  show,  that  man  should  not 
question  the  power  of  the  Creator. 

'*  The  absurdity  of  supposing  a  foetus  or  embryo  to  expostulate  with  a  parent,  is  used  to  show,  that 
man  should  not  call  in  question  the  act  of  the  Creator.  St.  Jerome  applies  it  to  the  mystery  of  the  In- 
carnation: "Woe  to  the  man  who  says  to  the  Almighty  Father,  why  dost  thou  beget  a  Son,  and  to  the 
woman,  holy  Mary,  why  dost  thou  bring  forth  ?" 

^'  H.  P.  «  And." 

15 


THE    PROPHECY    OF    ISAIAH. 

Me  of  things  to  come,  concerning  My  children,^  and  concerning  the 
work  of  My  hands  give  ye  charge  to  Me.^^ 

12.  I  made  the  earth :  and  I  created  man  upon  it :  My  hands 
stretched  forth  the  heavens  ;  and  I  have  commanded  all  their  host.^ 

13.  I  have  raised  him  up  to  justice,*^  and  I  will  direct  all  his  ways : 
he  shall  build  My  city,^^  and  let  go  My  captives,  not  for  ransom,  nor 
for  presents,"  saith  the  Lord  the  God^®  of  hosts. 

14.  Thus  saith  the  Lord :  The  labor  of  Egypt,  and  the  merchan- 
dise^ of  Ethiopia,  and  of  Sabaim,^^  men  of  stature^  shall  come  over 
to  thee,  and  shall  be  thine  :  they  shall  walk  after  thee  ;^  they  shall 
go  bound  with  manacles  f^  and  they  shall  worship  thee,^  and  shall 
make  supplication  to  thee :  only  in  thee  is  God  ;  and  there  is  no  God 
besides  thee.^ 

15.  Verily  thou  art  a  hidden  God,  the  God  of  Israel  the  Savior.^ 

16.  They  are  all  confounded  and  ashamed :  the  makers  of  idols'^'' 
are  gone  together  into  confusion. 

17.  Israel  is  saved  in  the  Lord  with  an  eternal  salvation :  ye  shall 
not  be  confounded ;  and  ye  shall  not  be  ashamed  forever  and  ever. 

18.  For  thus  saith  the  Lord  that  created  the  heavens,  God  Himself 
that  formed  the  earth,  and  made  it,  the  very  Maker  thereof:  He  did 
not  create  it  in  vain  :^  He  formed  it  to  be  inhabited.  I  am  the  Lord, 
and  there  is  no  other. 

19.  I  have  not  spoken  in  secret,  in  a  dark  place  of  the  earth:  I 

*  Lent  they  should  have  recourse  to  superstitious  means  of  acquiring  knowledge,  God  bids  them  in- 
quiro  of  Himself  concerning  things  to  come,  which  implies  a  promise  to  manifest  them,  as  far  as  con- 
sistent with  His  counsels. 

"  He  bids  them  leave  to  His  providence  the  regulation  of  what  regards  themselves,  who  are  His  chil- 
dren. St  Jerome  thus  explains  it :  '•  Since  I,  the  Lord,  the  Holy  One  of  Israel,  have  formed  Cyrus,  and 
he  is  born  by  My  order,  you  give  yourselves  needless  trouble,  doubting  about  things  to  come  :  on  the 
contrary,  you  should  know  that  I  regulate  my  children,  the  people  of  Israel,  and  the  work  of  My  hands, 
not  by  your  pleasure,  but  according  to  My  own  will,  having  created  for  them  before,  evil  and  darkness, 
and  giving  them  now  light  and  peace." 

**  The  luminaries  and  all  their  occupants. 

■  tor  a  fixed  purpose,  with  a  pledge  to  support  him. 

"*  Jerusalem,  with  the  temple,  was  rebuilt  by  order  of  Cyrus,  although  the  work  was  not  accomplished 
daring  his  reign.    Ho  was  divinely  moved  and  directed  for  this  purpose. 

«  Of  his  own  free  act.  prompted  by  belief  in  the  true  God. 

^  The  text  has  only  one  Divine  name.  ^  LHbor»Ts  and  merchants. 

"  The  S»bMUi«.  «»  The  Ethiopians  wore  men  of  high  stature. 

**>  The  p«opltt— the  apiritual  larMl. 

'"  Maaaoles  are  used  here  as  ImagM  of  subjection  and  dependence. 

*•  This  la  understood  of  acts  of  respect  with  petitions  for  protection. 

•  XIm  pronoun  is  not  in  H.    There  is  no  God  but  Him  who  is  adored  in  the  church. 

•«  Thl»  Terwj  oontaina  s  remarkabU  apostrophe,  called  forth  by  the  contemplation  of  the  mystery  of 
redemption,  to  which  St.  Jerome  refers  the  whole  codtext,  rather  than  to  Cyrus:  'God  in  whom  God  Is, 
more  propf  rly  and  truly  la  onderstood  to  be  our  Urd  Jesus  Christ,  who  says  in  the  Gospel :  '  I  and  the 
Father  are  one;'  and  •  1  am  in  the  Father,  and  the  Father  is  in  Me.'  He  is  called  a  hidden  God,  on  ac- 
count of  the  mystery  of  the  Incarnation,  and  Ood  the  Savior  of  Israel,  as  Josus  is  interpreted." 

'*  Perpetual,  extending  through  all  time. 

*•  r.  v.  "  Fabricatores  errorum :"  may  bear  this  interpretation. 


ISAIAH    XLVI.  227 

have  not  said  to  tlie  seed  of  Jacob :  Seek  ye  Me  in  vain.^^   I  am  the 
Lord  that  speak  justice,  that  declare  right  things. 

20.  Assemble  yourselves,  and  come,  and  draw  near  together,  ye 
that  are  saved^^  of  the  Gentiles :  they  have  no  knowledge^^  that  set 
up  the  wood  of  their  graven  work,  and  pray  to  a  god  that  cannot 
save. 

21.  Tell  ye,  and  come,  and  consult  together :  who  hath  declared 
this  from  the  beginning,  ivho  hath  foretold  this  from  that  time  ?  Have 
not  I  the  Lord  ?  and  there  is  no  God  else  besides  Me.  A  just  God 
and  a  Savior ;  there  is  none  besides  Me. 

22.  Turn^  to  Me,  and  ye  shall  be  saved,  all  ye  ends  of  the  earth : 
for  I  am  God,  and  there  is  no  other. 

23.  I  have  sworn  by  Myself,  the  word  of  justice  shall  go  out  of  My 
mouth,  and  shall  not  return."*^ 

24.  For  every  knee  shall  be  bowed  to  Me,'*^  and  every  tongue  shall 
swear.^^ 

25.  Therefore  shall  one^^  say :  in  the  Lord  are  my  justice*^  and 
power  ;  they  shall  come  to  him ;  and  all  that  resist  Him,^^  shall  be 
confounded. 

26.  In  the  Lord  shall  all  the  seed  of  Israel  be  justified  and  praised.^^ 


CHAPTER   XLVL 


THE    IDOLS    OF    BABYLON    SHALL  BE    DESTROYED.       SALVATION    IS    PROMISED    THROUGH 

CHRIST. 

1.  Bel  is  broken  ;^  Nabo  is  destroyed  ;^  their  idols  are  put  upon 
beasts  and  cattle  :^  your  burdens  of  heavy  weight  even  unto  weariness. 

^''  The  invitation  of  God  to  the  Israelites  was  directed  to  their  good.  The  graces  which  lie  bestows  are 
truly  effectual  towards  salvation,  when  they  are  not  defeated  by  the  perversity  of  the  human  will.  "  I 
promised  them  the  kingdom  of  heaven,  and  spoke  to  them  in  the  first  instance:  I  am  not  come  but  to  the 
sheep  that  are  astray  of  the  house  of  Israel."  St.  Jerome. 

^'  Called  to  the  faith,  which  is  a  state  of  salvation. 

^'  Ignorance  is  characteristic  of  error  and  sin. 

^°  H.  P.  "Look  to."  "  Shall  not  be  frustrated. 

^-  Rom.  14  :  11 ;  Phil.  2  :  10.  "This  plainly  has  reference  to  the  Christian  people,  for  it  is  the  custom 
of  the  church  to  bend  the  knee  to  Christ."    St.  Jerome. 

"  "Every  tongiie  of  barbarous  nations  confesses  God,  not  in  the  synagogues,  but  in  the  churches  of 
Christ."  St.  Jerome.  *^  Each  servant  of  God. 

*^  The  text  has  it  in  the  plural,  which  here  signifies  Divine  favors. 

"*  P.  "  That  are  incensed  against  him."  ''■'  P.  '•  Shall  glory." 

*  H.  P.  "Boweth  down."    It  was  a  Babylonian  idol. 

^  H.  P.  "  Stoopeth."  This  also  was  a  chief  idol  of  the  Babylonians.  The  name  enters  into  the  compo- 
sition of  many  names,  as  Nabuchodonosor. 

^  To  be  carried  away  by  the  conquerors.    The  statues  were  of  immense  weight. 


228  THE    PROPHECY    OF    ISAIAH. 

2.  They  are  consumed,  and  are  broken*  together  :  they  could  not 
save  him  that  carried  them  f  and  they  themselves  shall  go  into  cap- 
tivity. 

3.  Hearken  to  me,  0  house  of  Jacob,  and  all  the  remnant  of  the 
house  of  Israel,  who  are  carried  by  Me  from  their  birth,^  are  borne 
up  by  my  womb.^ 

4.  Even  to  your  old  age  I  am  the  same  ;  and  to  your  gray  hairs  I 
will  carry  i/ou:  I  have  made  i/ou,  and  I  will  bear  :  I  will  carry,  and 
will  save.® 

5.  To  whom  have  ye  likened  Me,  and  made  Me  equal,  and  com- 
pared Me,  and  made  Me  like  ? 

6.  Ye  that  contribute^  gold  out  of  the  bag,  and  weigh  out  silver  in 
the  scales ;  and  hire  a  goldsmith  to  make  a  god :  and  they  fall  down, 
and  worship. ^*^ 

7.  They  bear  him  on  their  shoulders,"  and  carry  him,  and  set  him 
in  his  place  :  and  he  shall  stand,  and  he  shall  not  stir  out  of  his  place. 
Yea,  when  they  shall  cry  also  to  him,  he  shall  not  hear :  he  shall  not 
save  them  from  tribulation.^^ 

8.  Remember  this,  and  be  ashamed  :^^  return,  ye  transgressors,  to 
the  heart." 

9.  Remember  the  former  age  ;^^  for  I  am  God,  and  there  is  no  God 
beside,  neither  is  there  the  like  to  Me : 

10.  Who  show  from  the  beginning  the  end,  and  from  ancient  times 
the  things  that  as  yet  are  not  done,  saying :  My  counsel  shall  stand : 
and  all  My  wilP^  shall  be  done  : 

11.  Who  call  a  bird^'^  from  the  east,  and  from  a  far  country  the 
man  of  My  counsel  :^^  and  I  have  spoken,  and  will  bring  it  to  pass :  I 


•  p.  "They  stoop,  they  bow  down." 

•  The  animHls  that  bore  them  away.  "The  most  heavy  burden  of  the  Gentiles  was  the  error  of  idolft- 
try,  which  Bank  it«  followers  to  the  earth,  and  could  not  save  them,  but  made  their  souls  captives  of  the 
devil  and  hix  fiends.-'  St.  Jerome. 

•  L.  "  A  meo  utero."  V. 

''  Qed  likens  Himself  to  a  mother,  and  declares  that  He  will  cootinae  to  perform  the  maternal  offices 
towards  Israel,  even  in  old  age. 

•  You.  »  P.  <»  Lavish." 
"  The  Idol  made  of  the  money  of  their  purse.                                              "  Bar.  6  :  25. 

'^  Uis  utter  impoteney  is  well  described. 

'»  R.  supports  this  interpretation,  and  rejects  P.  "  Show  yourselves  men."  lie  remarks  that  idolaters 
boinfc  addresMd,  are  reproved,  rather  than  encouraged.    Qea.  dissents. 

'♦  P.  '*  Bring  it  again  to  mind"— lay  It  to  heart. 

"  "  The  former  things  of  olden  times."  L. 

'•  P.  "  Pleasure."    Prophecy  fulfilled  Is  justly  brought  forwafd  as  evidence  of  Divine  revelation. 

"  A  bird  of  prey— a  swift  conqueror  as  Cyrus,  on  whoso  standard  a  golden  eagle  was  perched.  Cyrop. 
50  :  .7.    St.  Jerome,  however,  understands  the  text  of  Christ. 

"  The  man  who  wai  to  execute  the  Divine  decree. 


ISAIAH    XLVII.  229 

have  created,  and  I  will  do  it.     Hear  Me,  0  ye  hard-hearted,^^  who 
are  far  from  justice. 

12.  I  have  brought  My  justice  near  :  it  shall  not  be  far  off:  and 
My  salvation  shall  not  tarry.  I  will  give  salvation  in  Sion,^  and  My 
glory  in  Israel. 


CHAPTER   XLVII. 

god's  judgment  upon  BABYLON. 

1.  Come  down :  sit  in  the  dust,  0  Virgin  daughter  of  Babylon,^ 
sit  on  the  ground :  there  is  no  throne  for  the  daughter^  of  the  Chal- 
deans f  for  thou  shalt  no  more  be  called  delicate  and  tender. 

2.  Take  a  mill-stone,^  and  grind  meal ;  uncover  thy  shame,^  strip 
thy  shoulder,^  make  bare  thy  legs,  pass  over  the  rivers. 

3.  Thy  nakedness  shall  be  uncovered  :  and  thy  shame  shall  be 
seen  -J  I  will  take  vengeance,  and  no  man  shall  resist  Me.^ 

4.  Our  Redeemer,  the  Lord  of  hosts  is  His  name,  the  Holy  One  of 
Israel.^ 

5.  Sit  thou  silent,^°  and  get  thee  into  darkness,  0  daughter  of  the 
Chaldeans  :  for  thou  shalt  no  more  be  called  the  mistress"  of  kingdoms. 


^^  p.  '•  stout-hearted."  R.  prefers  the  other  translation.  The  prophet  addresses  the  wicked,  who  were 
unmoved  by  the  display  of  Divine  power.  St.  Jerome  thinks  that  St.  Stephen  had  this  text  in  view  when 
he  addressed  the  Jews:  "Ye  stiff  necked  and  uncircumcised  in  heart  and  ears,  ye  always  resist  the  Iloly 
Ghost."    Acts  7  :  51. 

^  L.  "  Unto  Zion."  This  text  is  explained  by  St.  Jerome  of  the  coming  of  our  Lord,  but  he  adds : 
•'  Historically  salvation  is  given  to  Sion,  and  glory  to  Israel,  since  God  has  made  His  justice  near,  calling 
the  bird  from  the  east,  and  the  man  of  Uis  will  from  the  distant  land,  who  should  avenge  the  wrongs  of 
Israel,  and  the  overthrow  of  Jerusalem,  and  destroy  Babylon  and  the  Chaldeans ;  the  Medes  and  Per- 
sians being  victorious." 

^  This  heathen  city  is  represented  under  the  usual  image  of  a  virgin.    Her  overthrow  is  signified  by 
inviting  her  to  sit  on  the  ground  as  a  slave. 
^  It  is  rather  in  the  vocative  case. 

*  They  had  settled  in  Babylonia. 

*  II.  P.  "Mill-stones."    Two  formed  a  hand-mill  wrought  by  female  slaves. 
'  The  term  is  understood  of  the  locks  of  hair  which  hang  over  the  temples. 

^  L.  "  Lift  up  thy  train."    It  refers  to  the  preparation  for  wading  over  a  river. 

'  Nahum  3  :  5.  Her  humiliation  is  likened  to  that  of  a  female  slave,  ill  clad,  with  little  regard  to 
modesty. 

*  In  executing  His  design.  The  text  simply  says :  "  I  will  not  meet  man  :"  but  R.  maintains  that  St. 
Jerome  has  expressed  the  meaning.  P.  "I  will  not  meet  i/ice  as  a  man."  L.  "I  will  not  regard  any 
man." 

"  This  is  the  expression  of  the  prophet  in  the  name  of  the  people.    The  downfall  of  Babylon  is  the 
prelude  to  the  restoration  of  the  Israelites. 
^^  Babylon  is  again  addressed  by  God.  "  Al. 


280  THE    PROPHECY    OF    ISAIAH. 

6.  I  was  angry  with  My  people  :  I  have  poUuted^^  My  inheritance, 
and  have  given  them  into  thy  hand  :  thou  hast  shown  no  mercy  to 
them  :  upon  the  aged^  thou  hast  laid  thy  yoke  exceeding  heavy. 

7.  And  thou  hast  said :  I  shall  be  mistress  forever  :  thou  hast  not 
laid  these  things  to  thy  heart ;  neither  hast  thou  remembered  thy  lat- 
ter end.^^ 

8.  And  now  hear  these  things,  thou  luxurious  one,^^  who*^  dwellest 
securely,  that  sayest  in  thy  heart :  I  am,^^  and  there  is  none  else  be- 
sides me :  I  shall  not  sit  as  a  widow,  and  I  shall  not  know  barren- 
ness.*® 

9.  These  two  things  shall  come  upon  thee  suddenly  in  one  day, 
barrenness  and  widowhood.*^  All  things  are  come  upon  thee,^  because-* 
of  the  multitude  of  thy  sorceries,  and  for  the  great  hardness^  of  thy 
enchanters. 

10.  And  thou  hast  trusted  in  thy  wickedness,  and  hast  said :  There 
is  none  that  seeth  me.^  Thy  wisdom,  and  thy  knowledge,  this^'*  hath 
deceived  thee.^^  And  thou  hast  said  in  thy  heart :  I  am ;  and  besides 
me  there  is  no  other. 

11.  Evil  shall  come  upon  thee ;  and  thou  shalt  not  know  the  rising 
thereof :  and  calamity  shall  fall  violently  upon  thee,  which  thou  canst 
not  keep  off:  misery  shall  come  upon  thee  suddenly,  which  thou  shalt 
not  know.^ 

12.  Stand  now  with  thy  enchanters,^  and  with  the  multitude  of 
thy  sorceries,  in  which  thou  hast  labored  from  thy  youth,^  if  so  be  it 
may  profit  thee  anything,  or  if  thou  mayest  become  stronger. 

13.  Thou  hast  failed  in  the  multitude  of  thy  counsels :  let  not  the 
astrologers  stand  and  save  thee,  they  that  gaze  at  the  stars,  and  count 

**  DishoDored  and  humbled. 

"  "It  is  a  great  mark  of  the  cruelty  of  Babylon  not  to  have  spared  even  the  aged,  who  are  generally 
r«spect«kl  even  by  enemies."  St.  Jerome. 

"  "She  did  not  reflect  on  the  uncertainty  of  future  events."  St.  Jerome. 

"  II.  P.  "(Jlven  to  pleasures."  "  The  conjunction  has  this  force. 

"  Apoe.  18  :  7.    "  ?he  regarded  herself  with  complacency  aa  without  a  rival."  St.  Jerome. 

"  P.  "The  loM  of  children." 

"  Infra  fil  :  19.  Although  previously  styled  a  virgin,  she  is  now  spoken  of  as  a  married  woman,  the 
UM  of  figures  being  arbitrary.  Lota  of  sul^jecta  and  of  royal  authority  may  be  understood  by  barrenness 
and  widowhood. 

■J'  II.  1'.  "In  their  perfection."    L.  •'  In  their  full  measure."    V.  uniwrm. 

«  L.  •«  Despite  of." 

*  P.  •*  Abundance."    Babylon  was  notorious  for  magical  practices. 

*  Forgetful  of  the  Divine  preaenoe. 

**  Wiadom  and  knowledge  are  here  identifled. 

*  Deception  cannot  arise  fh)m  wisdom;  but  ftrom  a  false  conydenoe  in  one's  own  wisdom. 
•'  Beyond  all  previous  experience. 

"  H.  P.  "  Enchantment."  Babylon  is  challenged  to  persist  in  her  superstitious  praotlees,  and  test  their 
advantagM. 
^  From  remotest  antiquity. 


ISAIAH     XL  VI 1 1.  231 

the  months,^  that  from  them  they  may  tell  the  things  that  shall  come 
to  thee.30 

14.  Behold,  they  are  as  stubble ;  fire  hath  burnt  them ;  they  shall 
not  deliver  themselves  from  the  power  of  the  flame :  there  are  no 
coals  wherewith  they  may  be  warmed,  nor  fire  that  they  may  sit 
thereat.^^ 

15.  Such  are  all  the  things  become  to  thee,  in  which  thou  hast 
labored :  thy  merchants^^  from  thy  youth,  every  one  hath  strayed  in 
his  own  way  ;^  there  is  none  that  can  save  thee. 


CHAPTER   XLVIIL 

HE  REPROACHES    THE    JEWS    FOR    THEIR    OBSTINACY:    HE    WILL    DELIVER    THEM    OUT  OF 
THEIR    CAPTIVITY,  FOR    HIS    OWN    NAME'S    SAKE. 

1.  Hear  ye  these  things,  0  house  of  Jacob,  ye  that  are  called  by 
the  name  of  Israel,^  and  are  come  forth  out  of  the  waters  of  Juda,^ 
ye  who  swear  by  the  name  of  the  Lord,  and  make  mention  of  the 
God  of  Israel,  not  in  truth,  nor  in  justice.'^ 

2.  For  they  are  called  of  the  holy  city,''  and  are  established^  on 
the  God  of  Israel :  the  Lord  of  hosts  is  His  name. 

3.  The  former  things  of  old  I  have  declared ;  and  they  went  forth 
out  of  My  mouth ;  and  I  have  made  them  be  heard :  I  did  suddenly, 
and  they  came  to  pass.^ 

4.  For  I  knew  that  thou  art  stubborn,  and  thy  neck  is  an  iron 
sinew,  and  thy  forehead  of  brass. ^ 

5.  I  foretold  to  thee  of  old :  before  they  came  to  pass  I  told  thee  ; 

*•  p.  "The  monthly  prognosticators."    L.  "That  announce  (coming)  events  at  new  moons." 
^  The  meaning,  according  to  R.,  is,  that  the  astrologers,  at  the  time  of  the  new  moon,  announced  events 
that  were  to  happen.    He  rejects  the  meaning  of  P.  and  L. :  "Save  thee  from  these  things  that  shall  come 
upon  thee." 

^'  The  astrologers  themselves  shall  perish  in  the  conflagration.    This  fire  is  not  for  domestic  use  or 
personal  comfort,  but  an  instrument  of  punishment. 

="  By  Babylonian  merchants  St.  Jerome  understands  the  astrologers.    They  pursue  their  own  course, 
and  leave  the  country  to  destruction. 
,     ^  Gone  away  from  the  right  path  by  a  way  of  his  own  choice. 

*  This  name,  being  given  for  a  special  reason,  implied  greater  honor. 

^  The  human  origin  is  spoken  of  under  the  figure  of  a  stream  from  a  mountain.  Numb.  24  :  7.  Juda 
was  prominent  from  an  early  period. 

^  Perjuring  themselves,  or  swearing  profanely. 

^  They  claim  to  be  regarded  as  citizens  of  Jerusalem.  The  change  of  person  is  familiar  to  the  sacred 
writers. 

'  They  rest— rely  upon. 

"  God  speaks  by  the  prophet,  and  refers  to  events  predicted  and  fulfilled. 

■"  The  obstinacy  of  the  people  is  declared. 


232  THE    PROPHECY    OF    ISAIAH. 

lest  thou  shouldst  say :   My  idols^  have  done  these  things :  and  my 
graven  and  molten  things  have  commanded  them. 

6.  What  thou  hast  heard  see  it  all :  but  have  ye  declared  them  ?^ 
I  have  shown  thee  new  things  from  that  time ;  and  things  are  kept^'^ 
which  thou  knowest  not : 

I.  They  are  created  now,  and  not  of  old  ;^^  and  before  the  day, 
when  thou  heardest  them  not ;  lest  thou  shouldst  say :  Behold  I  knew 
them. 

8.  Thou  hast  neither  heard  nor  known,  neither  was  thy  ear  opened 
of  old :  for  I  know  that  transgressing  thou  wilt  transgress ;  and  I 
have  called  thee  a  transgressor  from  the  womb.^^ 

9.  For  My  name's  sake  I  will  remove  My  wrath  far  off:  and  for 
My  praise  I  will  bridle  thee,^^  lest  thou  shouldst  perish. 

10. .  Behold,  I  have  refined  thee,  but  not  as  silver  :^^  I  have  chosen 
thee  in  the  furnace  of  poverty.^^ 

II.  For  My  own  sake,  for  My  own  sake  will  I  do  it,  that  I  may 
not  be  blasphemed  :^^  and  I  will  not  give  My  glory  to  another.^^ 

12.  Hearken  to  Me,  0  Jacob,  and  thou  Israel,  wht)m  I  call :  I  am 
He  ;^^  I  am  the  first,  and  I  am  the  last. 

13.  My  hand  also  hath  founded  the  earth,  and  My  right  hand  hath 
measured  the  Heavens  :  I  call  them,  and  they  stand  together. ^^ 

14.  Assemble  yourselves  together  all,  and  hear  :  who  among  them 
hath  declared  these  things  ?  the  Lord  hath  loved  him  :^  he  will  do  his 
pleasure  in  Babylon,  and  his  arm  shall  be  on  the  Chaldeans. 

15.  I,  even  I  have  spoken,  and  called  him :  I  have  brought  him, 
and  his  way  is  made  prosperous. 

16.  Come  ye  near  unto  Me,  and  hear  this :  I  have  not  spoken  in 

•  n.  p.  "Mine  Idol."  Prophecy  was  made  in  order  to  guard  the  people  against  the  seductions  of 
idolatry. 

'  It  is  the  duty  of  true  Israelitt'S  to  communicate  to  others  the  Divine  truths  made  known  to  them- 
seWes. 

'"  Things  remain  undisclosed. 

"  New  works  of  Divine  goodness:  "What  I  am  about  to  do  against  Babylon."  St.  Jerome. 

"  From  their  earliest  existence  as  a  people  they  were  transgressors. 

"  P.  «  Will  I  refrain." 

"  L.  "  Into."  The  process  had  not  been  severe  as  when  silver  is  refined,  which  requires  greater  labor 
tlian  the  refining  of  gold. 

"  U.  1*.  "  Affliction." 

'"  II.  V.  "  How  should  My  name  be  poUated?"  God  actR  for  His  own  glory,  ilost  interpreters,  as  St. 
Jerome  testifies,  refer  all  to  the  coming  of  Christ. 

"  .S'Mpra  42  :  8.  «•  Supra  41  :  4 ;  44  :  6;  Apoc.  1  :  8,  17  ;  22  :  13. 

•''  His  supreme  summons  Is  obeyed  by  heaven  and  earth.  All  creatures  are  like  servants,  prompt  in 
attendance  to  receive  the  orders  of  their  master. 

'■»'  Cyrus.  St.  Jerome  observes :  "It  has  reference  to  the  person  of  our  Lord,  who  was  truly  loved  by 
the  Father,  and  fulfilled  all  the  will  of  the  Father,  and  overthrew  in  Habylon,  that  is,  in  the  confusion  of 
this  world,  the  whole  race  of  Chaldeans,  namely,  the  demons,  who  are  understood  by  this  designation." 


ISAIAH    XLIX.  233 

secret  from  the  beginning :  from  the  time  before  it  was  done,  I  was 
there :  and  now  the  Lord  God  hath  sent  Me,^^  and  His  Spirit.^ 

17.  Thus  saith  the  Lord  thy  Redeemer,  the  Holy  One  of  Israel : 
I  am  the  Lord  thy  God,  that  teach  thee  profitable  things,  that  direct 
thee  in  the  way  that  thou  walkest. 

18.  0  that  thou  hadst  hearkened  to  My  commandments  !  thy  peace 
had  been  as  a  river,^  and  thy  justice  as  the  waves  of  the  sea ; 

19.  And  thy  seed  had  been  as  the  sand,  and  the  offspring  of  thy 
body  like  the  gravel  thereof:  his  name  should  not  have  perished,  nor 
have  been  destroyed  from  before  Me. 

20.  Come  forth  out  of  Babylon  ;^^  flee  ye  from  the  Chaldeans ; 
declare  it  with  the  voice  of  joy :  make  this  be  heard,  and  speak  it 
out  even  to  the  ends  of  the  earth.  Say  :  the  Lord  hath  redeemipd  His 
servant  Jacob. 

21.  They  thirsted  not  in  the  desert,  when  He  led  them  out :  He 
brought  forth  water  out  of  the  rock^^  for  them :  and  He  clave  the 
rock,  and  the  waters  gushed  out. 

22.  There  is  no  peace  for  the  wicked,^®  saith  the  Lord. 


CHAPTER   XLIX. 

CHRIST   SHALL    BRING   THE   GENTILES  TO  SALVATION.     GOD's    LOVE   TO    HIS    CHURCH  IS 

PERPETUAL. 

1.  Give  ear,  ye  islands;^  and  hearken,  ye  peoples  from  afar.^  The 
Lord  hath  called  me  from  the  womb  :^  from  the  womb  of  my  mother 
he  hath  been  mindful  of  my  name. 


2^  He  that  is  sent,  as  well  as  He  that  sends,  is  styled  Jehovah.    The  mission  in  time  of  the  Son  of  God 
incarnate  is  here  intimated. 

^  The  Spirit  of  God  was  poured  out  on  Christ.  Infra  61  :  1 :  Lulce  4  :  18. 

^  Prosperity  is  represented  under  the  image  of  a  great  river.    "  Abundance  and  plenty  of  all  things 
are  meant."  St.  Jerome. 

^'  The  captive  Israelites  are  invited  to  leave  their  place  of  banishment.  Jer.  51  :  6. 

"^^  Exod.  17  :  6;  Numb.  20  :  11.    Great  wonders  of  Divine  goodness  doubtless  marked  the  deliverance  of 
the  people  from  Babylon. 

^  Infra  57  :  21.    This  may  be  applied  to  the  Babylonians  and  to  the  prevaricating  Israelites. 
*  P.  «'  Unto  me."    This  is  wanting  in  MS.  187  K. 

°  This  address  is  to  the  converted  Gentiles.    Islands  and  peoples  from  afar  are  here  identical. 
'  The  prophet  was  chosen  from  the  beginning  of  his  existence :  but  the  words  especially  suit  Christ 
Himself.     "Wlmt  now  appears  obscure  to  the  hearers,  will  afterwards  be  made  known  to  all  nations, 
when  the  angel  Gabriel  shall  say  to  Joseph,  concerning  the  child  of  the  Virgin:   'He  shall  save  His 
people.'"  St.  Jerome. 


234  THE    PROPHECY    OF    ISAIAH. 

2.  And  he  hath  made  my  mouth  like  a  sharp  sword  :^  in  the  shadow 
of  His  hand  He  hath  protected  me,^  and  hath  made  me  as  a  chosen^ 
arrow :  in  His  quiver  He  hath  hidden  me. 

3.  And  He  said  to  me :  Thou  art  My  servant,  Israel ;  for  in  thee 
will  I  glory. 

4.  And  I  said :  I  have  labored  in  vain  :  I  have  spent  my  strength 
without  cause  and  in  vain  'J  therefore  my  judgment  is  with  the  Lord, 
and  my  work  with  my  God. 

5.  And  now,  saith  the  Lord,  that  formed  me  from  the  womb  to  be 
His  servant,  that  I  may  bring  back  Jacob  unto  Him,  and  Israel  will 
not^  be  gathered  together :  and  I  am  glorified  in  the  eyes  of  the  Lord ; 
and  my  God  is  made  my  strength. 

6.  And  He  said:  It  is  a  small  thing  that  thou  shouldst  be  my 
servant  to  raise  up  the  tribes  of  Jacob,  and  to  convert  the  dregs®  of 
Israel :  behold,  I  have  given  Thee  to  be  the  light  of  the  Gentiles,^^ 
that  Thou  mayest  be  My  salvation  even  to  the  farthest  part  of  the 
earth." 

7.  Thus  saith  the  Lord,  the  Redeemer  of  Israel,  his  Holy  One,  to 
the  soul^that  is  despised,^^  to  the  nation  that  is  abhorred,  to  the 
servant  of  rulers  :  Kings  shall  see,  and  princes  shall  rise  up,  and 
adore^^  for  the  Lord's  sake ;  because  He  is  faithful,  and  for  the  Holy 
One  of  Israel,  who  hath  chosen  thee. 

8.  Thus  saith  the  Lord :  In  an  acceptable  time  I  have  heard  thee ; 
and  in  the  day  of  salvation  I  have  helped  thee  :^*  and  I  have  preserved 
thee,  and  given  thee  to  be  a  covenant  of  the  people,^^  to  raise  up  the 
earth,  and  possess  the  inheritances  that  were  destroyed : 

*  Heb.  4  :  12:  "Of  this  sword  He  Himself  speaks  in  the  Gospel:  *  I  came  not  to  give  peace,  but  the 
sword,  by  separating  the  wicked  from  the  good.' "  St.  Jerome. 

»  Infra  51  :  16. 

*  P.  "Polished."    This  epithet  is  wanting  in  one  MS.,  And  is  called  in  question  by  Ges. 

'  ♦'How  bast  Thou.  Father,  been  glorified  in  Me,  .«ince  I  have  labored  in  vain,  and  have  not  been  able 
to  recall  to  Thee  a  great  portion  of  the  Jewish  people?  All  this  is  said  to  show  the  freedom  of  man's 
will.  For  to  call  belongs  to  God,  and  to  believe  is  our  act:  yet,  if  wo  do  not  believe,  God  is  not  on  that 
account  impotent;  but  He  avoids  exercising  His  power,  leaving  our  will  free,  that  it  may  justly  obtain  a 
reward."  St.  Jerome. 

■  The  negation  xS  was  read  by  St.  Jerome :  lS  is  found  in  the  margin  of  many  MSS.,  which  R.  thinks 
is  the  correct  reading,  or  at  least  the  true  meaning.  Christ,  according  to  the  flesh,  is  servant  of  His 
Father,  since  He  has  taken  on  Him  the  form  of  a  servant,  in  order  to  gather  together  the  dispersed  chil- 
dren of  God. 

*  P.  "  The  preserved :"  those  who  escaped  from  the  persecution. 
>«  .Supra  42:  6;  Acts  13  :  47. 

"  This  is  a  distinct  prophecy  of  the  Christian  revelation.  Luke  2  :  32. 

"  St.  Jerome  interprets  this  of  Christ,  abhorred  by  tho  Jewish  nation,  and  treated  as  a  servant  and 
culprit  by  the  high  priests  and  rulers. 

"  This  is  explained  by  St.  Jerome  of  the  homages  rendered  to  Christ  by  kings,  whose  heart  is  in  the 
hands  of  God,  and  by  the  princes  of  the  Church.  He  refers  it  especially  to  the  homages  w^ch  Christ  shall 
receive  at  His  second  coming. 

"  2  Cor.  6:2.  "  Supra  42  :  C. 


ISAIAH    XLIX.  235 

9.  That  thou  mayest  say  to  them  that  are  bound :  Come  forth : 
and  to  them  that  are  in  darkness :  Show  yourselves.  They  shall  feed 
in  the  ways,  and  their  pastures  shall  be  in  every  plain.^^ 

10.  They  shall  not  hunger,  nor  thirst,^''  neither  shall  the  heat  nor 
the  sun  strike  them :  for  He  that  is  merciful  to  them,  will  be  their 
shepherd :  and  at  the  fountains  of  w^aters  He  will  give  them  drink. 

11.  And  I  will  make  all  My  mountains  a  way,^^  and  My  paths  shall 
be  exalted. ^^ 

12.  Behold,  these  shall  come  from  afar,  and  behold,  these  from  the 
north'  and  from  the  sea,  and  these  from  the  south  country.^" 

13.  Give  praise,  0  ye  heavens,  and  rejoice,  0  earth :  ye  mountains 
give  praise  with  jubilation :  because  the  Lord  hath  comforted  His 
people,  and  He  will  have  mercy  on  His  poor  ones. 

14.  And  Sion  said :  The  Lord  hath  forsaken  me,  and  the  Lord 
hath  forgotten  me. 

15.  Can  a  woman  forget  her  infant,  so  as  not  to  have  pity  on  the 
son  of  her  womb  ?  and  if  she  should  forget,  yet  will  not  I  forget  thee.^^ 

16.  Behold,  I  have  graven  thee  in  My  hands  :  thy  walls  art  always 
before  my  eyes.^^ 

17.  Thy  builders  are  come  :^  they  that  destroy  thee,  and  make 
thee  waste  shall  go  out  of  thee. 

18.  Lift  up  thy  eyes  round  about,^^  and  see,  all  these  are  gathered 
together :  they  are  come  to  thee  :  As  I  live,  saith  the  Lord,  thou  shalt 
be  clothed  with  all  these^  as  with  an  ornament ;  and  as  a  bride  thou 
shalt  put  them  about  thee. 

19.  For  thy  deserts,  and  thy  desolate  places,  and  the  land  of  thy 
destruction  shall  now  be  too  narrow  by  reason  of  the  inhabitants : 
and  they  that  swallowed  thee  up,  shall  be  chased  far  away. 

20.  The  children  of  thy  barrenness  shall  still  say  in  thy  ears  :  the 
place  is  too  narrow  for  me ;  make  me  room  to  dwell  in.^^ 

21.  And  thou  wilt  say  in  thy  heart :  who  hath  begotten  these  ?     I 


^"  p.  "In  all  high  places."  The  term  means  a  high  leyel.  Sheep,  feeding  on  the  way  and  on  hills, 
express  the  abundance  which  the  people  enjoy  without  effort. 

"  Apoc.  7  :  16.  "  A  way  over  them. 

"  There  shall  be  paths  over  the  highest  mountains. 

**  The  text  has  the  land  of  Sinim.  Cornelius  a'Lapide,  after  Osorius  and  Arias  Montanus,  contends  that 
China  is  meant.    AL,  after  a  Protestant  Chinese  missioner,  maintains  the  same  opinion. 

^  Nothing  can  exceed  the  tenderness  of  Divine  goodness  towards  Sion,  which  is  the  Church. 

^  As  it  were  holding  her  constantly  present.  Allusion  is  made  to  the  custom  of  imprinting  the  name 
of  a  sovereign,  or  of  a  master,  on  the  hands  of  soldiers,  or  of  slaves. 

^  All  the  ancient  versions,  except  Syr.,  have  this  reading,  which  Eichhorn  approves.  P.  '-Thy  children 
shall  make  haste."  The  punctuation  constitutes  the  difiFerence.  The  builders  of  the  new  Jerusalem  are 
come :  those  who  desire  to  destroy  it,  are  banished  far  away. 

^  Infra  60  :  4.  25  Her  children  and  followers. 

^  The  great  increase  of  Christians  in  the  first  ages  illustrates  this  prophecy. 


236  THE    PROPHECY    OP    ISAIAH. 

was  barren,  and  brought  not  forth,  I  was  led  away,  and  was  a  captive : 
and  who  hath  brought  up  these  ?  I  was  destitute  and  alone :  and 
these  where  were  the j  ?^ 

22.  Thus  saith  the  Lord  God:  Behold,  I  will  lift  up  My  hand  to 
the  Gentiles,  and  will  set  up  My  standard^  to  the  peoples.  And  they 
shall  bring  thy  sons  in  their  arms,  and  carry  thy  daughters  upon 
their  shoulders. 

23.  And  kings  shall  be  thy  nursing  fathers,  and  queens  thy  nurses : 
they  shall  worship  thee  with  their  face  toward  the  earth ;  and  they 
shall  lick  up  the  dust  of  thy  feet.^^  And  thou  shalt  know  that  I  am 
the  Lord ;  for  they  shall  not  be  confounded  that  wait  for  Him. 

24.  Shall  the  prey  be  taken  from  the  strong  ?  or  can  that  which 
was  taken  by  the  mighty^  be  delivered  ? 

25.  For  thus  saith  the  Lord :  Yea,  verily,  even  the  captivity  shall 
be  taken  away  from  the  strong :  and  that  which  was  taken  by  the 
mighty,  shall  be  delivered.^^  But  I  will  judge  those  that  have  judged 
thee ;  and  thy  children  will  I  save. 

26.  And  I  will  feed  thy  enemies  with  their  own  flesh :  and  they 
shall  be  made  drunk  with  their  own  blood,  as  with  new  wine  :^  and 
all  flesh  shall  know  that  I  am  the  Lord  that  save  thee,  and  thy  Re- 
deemer the  Mighty  One  of  Jacob.         ^ 


CHAPTER  L. 

THE   SYNAGOGUE    SHALL    BE   DIVORCED    FOR   HER   INIQUITIES.     CHRIST    FOR   HER   SAKE 
WILL    ENDURE    IGNOMINIOUS   AFFLICTIONS. 

1.   Thus  saith  the   Lord;  What  is  this  bill  of  divorce  of  your 
mother,^  with  which  I  have  put  her  away  ?  or  who  is  My  creditor,  to 


^  The  Cbnrch  acknowledges  that  the  multiplieation  of  her  children  was  not  through  any  virtue  of 
bar  own. 

■  The  crofs  Is  the  great  standard  of  Christ.    It  is  not,  however,  specified  in  the  text. 

*  St  Jerome  interprets  this  of  the  Apostles  and  of  apostolic  men,  who  are  spiritual  princes.  Earthly 
mlers  owe  suhmisslon  and  reverence  to  the  Divine  authority  lodged  in  the  Church,  which,  however, 
exacts  it  only  from  those  who  claim  the  privileges  of  her  children. 

»"  I».  "The  lawful  captive."  I,.  "The  captive  of  the  victor."  11.  understands  it  of  a  band  of  captives  in 
the  power  of  a  rignrout  lord ;  such  being,  in  his  opinion,  the  force  of  the  turm  just  as  here  employed. 

*'  Recovered,  rescued. 

"  These  are  exaggerated  expreuions,  signifying  their  utter  overthrow.  The  horrors  of  civil  war  par- 
tially fulfil  them. 

'  The  Synagogue  may  ho  considered  the  mother  of  the  Christian  Church,  inasmuch  as  she  preceded 
her,  and,  by  her  teaching  and  worship,  prepared  the  way  for  her.  She  Is,  nevertheless,  divorced  from 
Christ,  by  reason  of  her  refasal  to  acknowledge  and  obey  Him. 


ISAIAH    L.  2S7 

whom  I  sold  you  ?  behold,  ye  are  sold^  for  your  iniquities :  and  for 
your^  wicked  deeds  have  I  put  your  mother  away. 

2.  Because  I  came,"*  and  there  was  not  a  man  :^  I  called,  and  there 
was  none  that  would  hear.  Is  My  hand  shortened  and  become  little, 
that  I  cannot  redeem  ?*^  or  is  there  no  strength  in  Me  to  deliver  ? 
Behold,  at  My  rebuke  I  will  make  the  sea  a  desert ;  I  will  turn  the 
rivers  into  dry  land :  the  fishes  shall  rot  for  want  of  water,  and  shall 
die  for  thirst.'^ 

3.  I  will  clothe  the  heavens  with  darkness,  and  will  make  sackcloth 
their  covering.^ 

4.  The  Lord  hath  given  me  a  learned  tongue,®  that  I  should  know 
how  to  uphold  by  word  him  that  is  weary  :^^  he  wakeneth  in  the  morn- 
ing, in  the  morning^^  he  wakeneth  my  ear,  that  I  may  hear  him  as  a 
master. 

5.  The  Lord  God  hath  opened  my  ear,  and  I  do  not  resist  :^^  I 
have  not  gone  back. 

6.  I  have  given  My  body  to  the  strikers,  and  My  cheeks  to  them 
that,  plucked  them :  I  have  not  turned  away  My  face  from  them  that 
rebuked  Me,  and  spit  upon  Me.^^ 

7.  The  Lord  God  is  My  helper,  therefore  am  I  not  confounded : 
therefore  have  I  set  My  face  as  a  most  hard  rock  ;^^  and  I  know  that 
I  shall  not  be  confounded. 

8.  He  is  near  that  justifieth  Me :  who  will  contend  with  Me  ?^^  let 
us  stand  together :  who  is  My  adversary  ?  let  him  come  near  Me. 

9.  Behold,  the  Lord  God  is  my  helper :  who  is  he  that  shall  con- 


2  The  selling  of  a  debtor,  for  the  satisfaction  of  claims  against  him,  serves  as  an  image  of  the  -voluntary 
bondage  which  the  sinner  contracts ;  his  offences  placing  him  in  the  power  of  his  enemy.  "Your  sins 
and  crimes  sold  you  to  demons;  so  that,  being  entangled  in  the  pleasures  of  this  world,  you  forsook  your 
mother,  as  she  forsook  her  Spouse."  St.  Jerome. 

^  Their  deeds  were  imputed  to  the  synagogue,  the  moral  representative  of  her  members. 

■•  To  admonish  and  reclaim  men. 

'  St.  Jerome  says,  that  "our  Lord  did  not  find  a  man,  because  men  had  become  beasts  by  sensuality." 
The  text  may  simply  mean  that  there  was  no  one  who  would  profit  by  His  mission.  Prov,  1 :  21. 

«  Infra  59:  1. 

■"  Punishments  which  God  can  inflict  are  intimated  by  these  figures.  Al.  supports  the  translation  in 
the  future  tense,  rather  than  in  the  present,  which  expresses  what  God  is  wont  to  do. 

^  This  imagery  is  employed  to  represent  dreadful  calamities. 

"  L.  "  A  tongue  for  teaching;"  a  tongue  gifted  with  a  facility  of  expression.  What  precedes  and  what 
follows  is  referred  by  St.  Jerome  to  Christ.  As  man  He  received  from  the  Father  the  faculty  of  commu- 
nicating the  Divine  counsels.  John  15  :  15. 

*°  R.  approves  this  version. 

"  L.  "To  listen  like  those  who  are  well  taught."  As  a  disciple  listening  to  his  instructor  from  early 
dawn,  Christ,  as  man,  receives  from  Uis  Father  the  doctrine  which  Ue  imparts.  John  7  :  16;  15  :  15. 

^^  Ilis  docility  is  expressed. 

'^  We  know  of  no  circumstance  in  which  Isaiah  could  have  said  this  of  himself.  The  victim  of  our  sins 
here  declares  the  sufferings  and  humiliations  of  His  passion.  Matt.  26  :  67. 

"  H.  P.  «  A  flint." 

'■'  Christ  challenged  His  enemies  to  convict  Ilim  of  sin.  John  8  :  46.  His  disciples  rest  their  hopes  of 
justification  on  Divine  njercy  and  His  atonement.  Rom.  8  :  33. 


238  THE    PROPHECY    OF    ISAIAH. 

demn  Me  ?    Lo,  they  shall  all  be  destroyed^^  as  a  garment :  the  moth 
shall  eat  them  up. 

10.  Who  is  there  among  you  that  feareth  the  Lord,  that  heareth 
the  voice  of  His  servant  ?  Let  him  that  hath  walked  in  darkness, 
and  hath  no  light,  hope  in  the  name  of  the  Lord,  and  lean  upon  his 
God.i7 

11.  Behold,  all  ye  that  kindle  a  fire,  encompassed  with  flames,^ 
walk  in  the  light  of  your  fire,  and  in  the  flames^^  which  ye  have 
kindled :  this  is  done  to  you  by  My  hand ;  ye  shall  sleep  in  sorrows. 


CHAPTER   LL 


AN   EXHORTATION   TO    TRUST   IN    CHRIST.      HE    SHALL   PROTECT   THE   CHILDREN  OF  HIS 

CHURCH. 

1.  Give  ear  to  Me,  ye  that  follow  that  which  is  just,  and  that  Iseek 
the  Lord :  look  to  the  rock  whence  ye  are  hewn,  and  to  the  hole  of 
the  pit  from  which  ye  are  dug  out.^ 

2.  Look  to  Abraham  your  father,  and  to  Sara  that  bare  you :  for 
I  called  him  alone,  and  blessed  him,  and  multiplied  him.^ 

3.  The  Lord  therefore  will  comfort  Sion,  and  will  comfort  all  the 
ruins  thereof:  and  He  will  make  her  desert  as  a  place  of  pleasure,^ 
and  her  wilderness  as  the  garden  of  the  Lord.  Joy  and  gladness 
shall  be  found  therein,  thanksgiving,  and  the  voice  of  praise."* 

4.  Hearken  to  Me,  0  my  people  ;  and  give  ear  to  Me,  0  My  tribes  :* 
for  a  law  shall  go  forth  from  Me ;  and  My  judgment  shall  rest®  to  be 
a  light  of  the  nations. 

"  p.  "Wax  old."    The  adversaries  fail  to  injure  Ilim,  and  are  themselves  destroyed. 

"  Encouraged  by  the  instances  of  Divine  interposition,  the  sufferer  should  not  be  dejected. 

»  P.  "gparks." 

••  God  ordains  that  sinners  be  scorched  by  the  flames  which  they  enkindle.  They  sleep  in  pain,  suffer- 
ing the  effects  of  their  own  imprudence.  St.  Jerome  ref«'rs  this  passage  to  the  calamitit^s  which  the  Jews 
brought  on  themselves  by  rejecting  Christ  The  destruction  of  their  city  and  temple  by  the  Romans  was 
the  consequence  of  their  infldellty. 

*  The  familiar  image  of  stone,  dug  from  a  quarry,  serves  to  represent  the  origin  of  the  people  of  God. 
Christ  Is  our  rock.    His  sepulchre,  according  to  St  Jerome,  is  the  origin  of  the  Church. 

'  The  selection  of  an  individual  to  bo  the  stem  of  a  nation  was  referred  to,  in  order  to  inspire  confi- 
dence in  the  continuance  of  the  Divine  protection. 
»  P.  "Eden." 

*  The  Church  of  nations  Is  the  spiritual  Sion,  in  which  the  voice  of  praise  always  resounds. 

*  'DIkSv    I*-  "0  My  nation." 

"  Shall  serve  as  a  light.  'To  rest"  her©  means  to  be  placed  and  established.  "My  judgment  shall 
go  tbrth  for  the  light  of  the  Gentiles.  By  it  lie  determined  and  decreed  that  all  nations  should  be 
saved."  St.  Jerome. 


ISAIAH    LI.  2S§ 

5.  My  Just  One''  is  near  at  hand ;  My  Savior^  is  gone  forth ;  and 
My  arms  shall  judge^  peoples :  the  islands  shall  look  for  Me,  and 
patiently  wait  for  My  arm.^*^ 

6.  Lift  up  your  eyes  to  heaven,  and  look  down  to  the  earth  beneath : 
for  the  heavens  shall  vanish  like  smoke ;  and  the  earth  shall  be  worn 
away  like  a  garment  ;^^  and  the  inhabitants  thereof  shall  perish  in  like 
manner  ;  but  My  salvation  shall  be  forever,  and  My  justice^^  shall  not 
fail. 

7.  Hearken  to  Me,  ye  that  know  what  is  just,  My^^  people  in  whose 
heart  is  My  law :  fear  ye  not  the  reproach  of  men,  and  be  not  afraid 
of  their  blasphemies.^^ 

8.  For  the  worm  shall  eat  them  up  as  a  garment :  and  the  moth 
shall  consume  them  as  wool :  but  My  salvation  shall  be  forever,  and 
my  justice  from  generation  to  generation. 

9.  Arise,  arise,  put  on  strength,  0  thou  arm  of  the  Lord  :^^  arise  as 
in  the  days  of  old,  in  the  ancient  generations.  Didst  Thou  not  strike 
the  proud  one,^®  and  wound  the  dragon  V^ 

10.  Didst  Thou  not  dry  up  the  sea,^^  the  water  of  the  mighty  deep, 
and  make  the  depth  of  the  sea  a  way,-  that  the  delivered  might  pass 
over  ? 

11.  And  now  they  that  are  redeemed^^  by  the  Lord,  shall  return, 
and  shall  come  into  Sion  singing  praises :  and  joy  everlasting  shall  he 
upon  their  heads  :^^  they  shall  obtain  joy  and  gladness ;  sorrow  and 
mourning  shall  flee  away. 

12.  I,  I  myself  will  comfort  you :  who  art  thou,^  that  thou  shouldst 
be  afraid  of  a  mortal  man,  and  of  the  son  of  man,  who  shall  wither 
away  like  grass  ? 

13.  And  thou  hast  forgotten  the  Lord  thy  Maker,  who  stretched 

■"  H.  "My justice"— "My salvation."  Justice  and  salvation  are  promised  through  "Christ  Jesus,  who, 
from  God,  is  made  to  us  wisdom,  and  justice,  and  sanctification,  and  redemption."  1  Cor.  1  :  30. 

*  II.  P.  "My  salvation." 

'  The  arms  of  the  human  body  are  figuratively  used  to  denote  the  exercise  of  power.  The  verb  is  also 
taken  for  rescuing  and  governing  the  people. 

"  To  afford  them  relief. 

''  Heb.  1  :  10, 11.  The  final  destruction  of  the  material  heavens  and  earth  is  intimated  in  many  pas- 
sages ;  but  it  may  be  limited  to  certain  sensible  phenomena  producing  such  an  impression.  St.  Jerome 
understands  it  of  their  change  to  a  better  state. 

'-  The  same  nouns  are  in  inverse  order,  v.  8. 

"  Pa.  36  :  31.    H.  "The  people.    My  law  in  their  heart."    P.  "The  people  in  whose  heart  is  My  law." 

"  P.  "Revilings." 

"  The  Divine  power  is  thus  personified  and  invoked  by  the  prophet  in  the  name  of  the  people. 

»«  H.  P.  ''Art  thou  not  it  that  hath  cut  Rahab?"— Egypt. 

"  The  crocodile.    The  king  of  Egypt  is  understood.  is  Exod.  14  :  21. 

"  The  converts  to  the  Church.  Two  figures  are  used, — the  first  of  those  purchased  by  a  near  relation ; 
the  second,  of  those  ransomed. 

^'  Garlands  and  crowns,  expressive  of  joy  and  triumph. 

-'  It  is  feminine  in  II.,  being  probably  addressed  to  the  soul. 


240  THE    PROPHECY    OF    ISAIAH. 

out  the  heavens,  and  founded  the  earth  :^^  and  thou  hast  been  afraid 
continually  all  the  day  before  the  fury  of  him  who  afflicted  thee,  and 
had  prepared  himself  to  destroy  thee :  where  is  now  the  fury  of  the 
oppressor  ?" 

14.  He  shall  quickly  come  that  is  going  to  open  :^  and  he  shall  not 
kill  unto  utter  destruction :  neither  shall  his  bread  fail. 

15.  But  I  am  the  Lord  thy  God,  who  trouble  the  sea,  and  the 
waves  thereof  swell :  the  Lord  of  hosts  is  My^  name. 

16.  I  have  put  My  words  in  thy  mouth,^^  and  have  protected  thee 
in  the  shadow  of  My  hand,  that  thou  mightest  plant  the  heavens,  and 
found  the  earth ;  and  mightest  say  to  Sion  :   Thou  art  my  people. 

17.  Arise,  arise,  stand  up,  0  Jerusalem,  which  hast  drunk  at  the 
hand  of  the  Lord  the  cup  of  His  wrath  :  thou  hast  drunk  even  to  the 
bottom  of  the  cup  of  dead  sleep ;"  and  thou  hast  drunk  even  to  the 
dregs.^ 

18.  There  is  none  that  can  uphold  her  among  all  the  children  that 
she  hath  brought  forth  :  and  there  is  none  that  taketh  her  by  the  hand 
among  all  the  children  that  she  hath  brought  up.^ 

19.  There  are  two^  things  that  have  happened  to  thee  :  who  will  be 
sorry  for  thee  ?  desolation,  and  destruction,  and  the  famine,  and  the 
sword  :  who^^  will  comfort  thee  ? 

20.  Thy  children  are  cast  forth  ;  they  have  slept  at  the  head  of  all 
the  ways,  as  the  wild  ox  that  is  snared  ;^  full  of  the  indignation  of 
the  Lord,  of  the  rebuke  of  thy  God. 

21.  Therefore  hear  this,  thou  poor  little  one,  and  thou  that  art 
drunk^  but  not  with  wine. 

22.  Thus  saith  thy  Sovereign  the  Lord,  and  thy  God,  who  will 
fight**  for  His  people :  Behold,  I  have  taken  out  of  thy  hand  the  cup 


"  This  consideration  is  calculated  to  banish  fear  from  Christian  breasts. 

"  Pharao,  or  other  proud  oppressor. 

"  V.  speaks  of  the  Liberator,  who  is  to  open  the  prison  doors.  St.  Jerome  interprets  the  text  of  Christ, 
•who  oomes  not  to  destroy,  but  to  saye.  His  bread  is  His  doctrine,  which  is  presented  to  all  who  will 
receive  it.  The  text  seems  to  speak  of  the  prisoner  bowed  down  with  his  chain,  who  hastens  to  be  loosed 
that  he  may  not  die,  and  so  descend  into  the  pit.  The  bread  with  which  he  is  supplied  still  proves  suf- 
flcieot  for  his  support,  whilst  he  anxiously  awaits  deliverance.  P.  "The  captive  exile  basteneth  that  he 
may  be  loosed."    L.  "The  exile  will  be  speedily  set  free." 

•»  H.  P.  "  Uls." 

*•  Supra  49  :  2.  The  words  of  the  Father  are  in  the  mouth  of  Christ,  who  is  protected  by  Him,  as  under 
the  shadow  of  His  hand.  Christ  plants  the  heavens,  and  founds  the  earth,  by  establishing  His  Church, 
which  is  a  new  creation. 

"  The  Hebrew  term  denotes  an  intoxicating  potion.  P.  "Trembling."  Al.  "Reeling."  L.  "Confu- 
sion." 

"  This  is  a  repetition  of  the  same  idea.  **  None  of  her  sons  can  relieve  or  aid  her. 

*•  Two  pairs  of  things.    Supra  47  :  9. 

»'  P.  " By  whom  shall  I  comfort  thee?"    One  MS.  supports  V. 

"  The  oryx,  or  wild  goat,  when  caught  in  the  snare,  after  vain  efiTorts  to  escape,  lies  down  fatigued. 

"  With  Divine  chastisements.  '«  P.  "  Pleadeth." 


ISAIAH    LI  I.  241 

of  dead  sleep,  the  dregs  of  the  cup  of  My  indignation,  thou  shalt  not 
drink  it  again  any  more. 

23.  And  I  will  put  it  in  the  hand  of  them  that  have  oppressed  thee,^ 
and  have  said  to  thy  soul :  Bow  down,  that  we  may  go  over  :^  and  thou 
hast  laid  thy  body  as  the  ground,  and  as  a  way  to  them  that  wxnt 


CHAPTER   LIL 


UNDER  THE  FIGURE  OF  THE  DELIVERANCE  FROM  THE  BABYLONISH  CAPTIVITY  THE 
CHURCH  IS  IN^'ITED  TO  REJOICE  FOR  HER  REDEMPTION  FROM  SIN.  CHRISt's  KING- 
DOM   SHALL    BE    EXALTED. 

1.  Aeise,  arise,  put  on  thy  strength,^  0  Sion ;  put  on  the  garments 
of  thy  glory,  0  Jerusalem,  the  city  of  the  Holy  One  :^  for  henceforth 
the  uncircumcised  and  unclean  shall  no  more  pass  through  thee.^ 

2.  Shake  thyself  from  the  dust ;''  arise,  sit  up,^  0  Jerusalem  :  loose 
the  bonds  from  off  thy  neck,  0  captive  daughter  of  Sion.^ 

3.  For  thus  saith  the  Lord  :  Ye  were  sold  for  nought ;''  and  ye  shall 
be  redeemed  without  money. 

4.  For  thus  saith  the  Lord  God  :  My  people  went  down  into  Egypt^ 
at  the  beginning  to  sojourn  there  :  and  the  Assyrian  oppressed  them 
without  cause. ^ 

5.  And  now  what  have  I  here,^^  saith  the  Lord ;  since  My  people 
is  taken  away  for  nought  ?     They  that  rule  over  them  treat  them 

''•  The  cup  is  taken  from  the  hands  of  Jerusalem,  and  put  in  the  hands  of  her  enemies. 

^  God  stupefied  and  humbled  her  oppressors.    He  always  affords  relief  in  time  to  His  faithful  servants. 

^^  Conquerors  sometimes  exacted  such  humiliation  from  subdued  enemies. 

*  Her  ornaments  are  meant. 

2  H.  "  City  of  holiness."  P.  "  The  holy  city."  It  may  be  understood  of  the  people  in  captivity,  though 
it  is  more  strictly  applicable  to  the  Christian  Church. 

^  Long  exemption  from  invasion  may  be  thus  expressed.  In  a  stricter  sense,  the  Church  is  guaranteed 
against  idolatry,  and  false  or  immoral  teaching.  The  enemy  of  man  can  have  no  influence  over  her.  The 
return  of  idolatry  is  particularly  guarded  against  by  the  assurance  of  the  text. 

■■  Shake  the  dust  from  thee.  *  Take  a  seat  of  honor  and  repose. 

•^  The  captives  are  called  to  the  enjoyment  of  liberty. 

'  The  Israelites  were  taken  in  war,  and  afterwards  set  at  liberty  by  the  clemency  of  Cyrus.  Men  sold 
themselves  to  Satan  by  gratifying  their  passions,  which  made  them  debtors  to  Divine  justice.  Their  ran- 
som was  given  in  the  blood  of  our  Savior. 

»  Gen.  46  :  6. 

^  The  Assyrian  oppression  was  not  connected  with  the  dwelling  of  the  Israelites  in  Egypt;  but  it  is 
mentioned  as  another  fact. 

"  This  seems  to  refer  prophetically  to  Chaldea,  where  the  people  were  afterwards  captives.  St.  Jerome 
explains  it  of  Judea:  "  Nothing  remains  to  keep  Me  in  this  country,  from  which  My  people  have  been  car- 
ried away  wantonly,  and  sold  on  account  of  their  sins,  and  like  wild  goats  caught  in  a  snare,  either  by 
the  power  of  the  Romans,  or  in  the  snares  of  the  devil,  wherein  they  still  are  entangled." 

16 


242  THE    PROPHECY    OF    ISAIAH. 

unjustly,"  saith  the  Lord :  and  My  name  is  continually  blasphemed^^ 
all  the  day  long. 

6.  Therefore  My  people  shall  know  My  name  on  that  day  :^^  for  I 
Myself  that  spake,  behold,  I  am  here. 

7.  How  beautiful  on  the  mountains  are  the  feet  of  him  that  bringeth 
good  tidings,  and  that  preacheth  peace ;  of  him  that  showeth  forth 
good,  that  preacheth  salvation,  that  saith  to  Sion  :  Thy  God  reigneth.^^ 

8.  The  voice  of  thy  watchmen  :^^  they  raise  their  voice,  they  shall 
praise^^  together :  for  they  shall  see  eye  to  eye^^  when  the  Lord  shall 
convert^^  Sion. 

9.  Rejoice,  and  give  praise  together,  0  ye  deserts^^  of  Jerusalem : 
for  the  Lord  hath  comforted  His  people  :  He  hath  redeemed  Jerusalem. 

10.  The  Lord  hath  prepared  His  holy  arm^  in  the  sight  of  all  the 
Gentiles :  and  all  the  ends  of  the  earth  shall  see  the  salvation  of  our 
God.21 

11.  Depart,  depart,  go  ye  out  from  thence  -P"  touch  no  unclean 
thing  :^  go  out  of  the  midst  of  her ;  be  ye  clean,  ye  that  carry  the 
vessels  of  the  Lord.^^ 

12.  For  ye  shall  not  go  out  in  a  tumult ;  neither  shall  ye  make 
haste  by  flight  :^  for  the  Lord  goeth  before  you ;  and  the  God  of 
Israel  is  your  rearward. 

13.  Behold,  My  servant  shall  understand :  He  shall  be  exalted 
and  extolled,  and  shall  be  exceedingly  high.^ 


^'  H.  P.  "  Make  them  to  howl."  St.  Jerome  says :  "  Their  rulers  act  unjustly,  and  so  they  howl  when 
delivered  over  to  torments."    L.  "Vaunt  aloud." 

"»  Ezek.36:20i  Rom.  2  :  24. 

"  Shall  experience  the  Divine  power  in  their  liberation.  This  is  more  strictly  verified  in  the  conversion 
of  nations. 

"  The  announcement  of  the  restoration  of  the  Jewish  commonwealth  by  Cyrus  was  joyous  to  the  Jews 
who  had  remained  in  Palestine;  but  the  reign  of  the  Messiah,  as  proclaimed  by  the  Apostles,  is  particu- 
larly had  in  view  by  the  prophet.  Nah.  1 :  15 ;  Kom.  10  :  15. 

'^  Sentinels  on  towers  giving  signals,  and  communicating  intelligence. 

'•  P.  "Sing"— proclaim  the  news.    Al.  "Shout." 
'"  Numb.  14  :  14.    The  phrase  is  proverbial,  and  is  equivalent  to  "  face  to  face." 

"  The  turning  back  of  the  Jews  from  captivity  was  a  type  of  the  conversion  of  nations. 

'■»  Places  hitherto  deserted. 

*  H.  P.  "  Hath  made  bare."  The  exercise  of  His  power  is  signified  by  the  baring  of  the  arm,  and 
stretching  it  forth  after  the  manner  of  combatants. 

"'  The  liberation  of  his  people;  in  a  sublimer  and  stricter  sense,  the  conversion  of  nations. 

■"  The  captives  are  summoned  to  quit  Dabylon.    The  Gentiles  are  called  to  the  Church  from  idolatry. 

«  2  Cor.  6  :  17. 

"  The  Levites  are  •  peoially  warned  to  cherish  purity.  This  is  Btlll  more  •trictly  enjoined  on  the  minis- 
ters of  Christ 

■^*  Their  return  was  decreed  by  Cyrus.  It  was  not  In  haste  and  fear,  as  their  ancestors  came  from 
Egypt.  It  was  the  type  of  the  happier  concourse  of  men  of  all  nations  to  the  Church  of  Christ,  to  which 
they  are  sweetly  and  powerfully  drawn  by  Uis  grace. 

>"  The  Incarnate  Son  of  Qod  vouchsafes  to  be  called  His  servant.  It  would  be  a  vain  attempt  to  refer 
the  portrait  which  Is  here  given  to  any  one  but  Him  who  "  is  made  higher  than  the  heavens."  Heb.  7 :  26. 


ISAIAH     LIII.  243 

\ 

14.  As  many  have  been  astonished  at  Thee,  so  shall  His  visage  be 
inglorious^  among  men,  and  His  form  among  the  sons  of  men. 

15.  He  shall  sprinkle^^  many  nations  :  kings  shall  shut  their  mouth 
at  him  :^^  for  they  to  whom  it  was  not  told  of  him,  have  seen  :^  and 
they  that  heard  not,  have  beheld. 


CHAPTER   LIII. 

A   PROPHECY   OF   THE    PASSIOX   OF   CHRIST. 

1.  Who  hath  believed  our  announcement  ?^  and  to  whom  is  the  arm^ 
of  the  Lord  revealed  ? 

2.  And  He  shall  grow  up  as  a  tender  plant  before  Him,^  and  as  a 
root  out  of  a  thirsty  ground ;  there  is  no  beauty  in  Him,  nor  comeli- 
ness :  and  we  have  seen  Him,  and  there  was  no  sightliness,  that  we 
should  be  desirous  of  Him  : 

3.  Despised,  and  the  most  abjecf*  of  men,  a  man  of  sorrows  and 
acquainted  with  infirmity :  and  His  look  was  as  it  were  hidden  and 
despised  f  whereupon  we  esteemed  Him  not. 

4.  Surely  He  hath  borne  our  infirmities,  and  carried  our  sorrows  : 
and  we  have  thought  Him  as  it  were  a  leper,  and  as  one  struck  by 
God,  and  afilicted.^ 

5.  But  He  was  wounded  for  our  iniquities,'^  He  was  bruised  for  our 
sins :  the  chastisement  of  our  peace^  ^vas  upon  Him,  and  by  His 
bruises  we  are  healed. 

6.  All  we  like  sheep  have  gone  astray,  every  one  hath  turned  aside 


^  The  greatness  of  His  exaltation  filled  the  beholders  with  astonishment  and  admiration,  but  His  hu- 
miliation likewise  was  extreme.    I*.  "Marred." 

^  Schroder,  G.,  and  others  explain  it  from  a  cognate  Arabic  word,  which  means  to  fill  with  joy.  The 
term  usually  signifies  to  sprinkle,  by  way  of  purification  :  "Cleansing  them  with  His  blood,  and  conse- 
crating them  in  baptism  to  the  service  of  God."  St.  Jerome. 

^  Through  reverence.  Job  29  :  9, 10,  11. 

^^  His  glory.  Rom.  15  :  21.  P.  '•  That  which  had  not  been  told  them  shall  they  see.  and  that  which 
they  had  not  heard  shall  they  consider." 

^  V.  '•' Auditui  nostro."    This  expresses  the  H,,  that  which  they  heard  from  us. 

'  The  power,  John  12  :  38;  Rom.  10  :  16.    Christ  is  so  called.     Supra  52  :  10. 

'•'  Before  God,  His  Father.    Ges.  understands  the  Hebrew:  "Before  God." 

*  Mark  9  :  11.    Forsaken  by  men.    See  Job  19  :  14. 

*  Lit.  "As  one  hiding  his  face  from  Him :"  they  turned  away  from  looking  on  Him,  being  disgusted 
with  His  appearance. 

^  The  stripes  to  be  inflicted  on  us.    This  text  is  applied  by  St.  Matthew  8  :  17. 

'  1  Cor.  15  :  3. 

'  The  atonement  by  which  our  reconciliation  with  God  was  secured. 


¥- 


244  THE     PROPHECY    OF    ISAIAH. 

into,  his  oWn  way ;  and  the  Lord  hath  laid  on  Him  the  iniquity  of  us 
alL» 

7.  He  was  offered  because  it  was  His  own  will/^  and  He  opened  not 
His  mouth :  He  was  led  as  a  sheep  to  the  slaughter,  and  he  was  dumb 
as  a  lamb  before  his  shearer,  and  He  opened  not  his  mouth." 

8.  He  was  taken  away^^  from  distress,  and  from  judgment  :^^  who 
shall  declare"  His  generation  ?^^  because  He  is  cut  off  out  of  the  land 
of  the  living :  for  the  wickedness  of  My  people  have  I  struck  Him.^^ 

9.  And  He  shall  have  the  ungodly  in  His  burial,^^  and  the  rich  at 
His  death  :^®  because^^  He  hath  done  no  iniquity,^  neither  was  deceit 
in  His  mouth. 

10.  And  the  Lord  was  pleased  to  bruise  Him  in  infirmity  :  if  ^^  he 
lay  down  His  life  for  sin.  He  shair  see  a  long-lived  seed,^  and  the  will 
of  the  Lord  shall  be  prosperous  in  His  hand.^ 

11.  Because  His  soul  hath  labored,^  He  shall  see  and  be  filled :  by 


'  The  sins  of  meti  were  laid  on  Christ,  because  He  undertook  to  expiate  them. 
•     "  H.  P.  "He  was  oppressed,  and  He  was  afflicted."    Al.  translates  it:  "He  humbled  Himself;"  that 
is,  submitted  to  affliction.     V.  gives  a  free  translation. 

"  Matt.  20  :  63 ;  Acts  8  :  32.  ^^  Qut  of  life. 

"  L.  "Through  oppression,  and  through  judicial  punishment,  He  was  taken  away."  Al.  gives  the 
Douay  yersion,  inverting,  however,  the  order  of  words.  P.  "From  prison."  St.  Jerome  quotes  Sept.: 
"  His  judgment  was  taken  away  in  humility :"  and  adds :  '•  This  signifies  that  He  ascended  victorious  to 
the  Father,  from  tribulation  and  judgment ;  or  that  He,  the  Judge  of  all,  did  not  receive  a  fair  trial ;  but, 
without  any  fault  on  his  part,  was  condemned  by  the  seditious  Jews,  and  by  the  voice  of  Pilate." 

"  Who  shall  meditate  on — conceive? 

"  ini.  The  company,  or  age  of  men,  to  which  He  belongs.  St.  Jerome  says:  "It  is  understood  in 
two  ways:  for  it  must  either  be  taken  of  His  divinity,  that  it  is  impossible  to  know  the  mysteries  of  the 
Divine  birth  :  of  which  He  HimRelf  speaks  in  the  Proverbs:  'Before  all  the  hills  He  begat  Me,'  ....  or 
it  must  be  referred  to  His  birth  from  a  Virgin,  which  it  is  difficult  to  explain." 

"  The  vicarious  character  of  His  suHering  is  repeatedly  declared.  R.  maintains  that  the  whole  Israelitic 
people  is  here  contemplated  by  the  prophet  in  a  suffering  state,  which  he  endeavors  to  prove  by  the  pro- 
noun )jyit  which  is  ordinarily  the  poetic  plural.  This,  however,  is  found  applied  to  the  singular  number, 
tupra  44  :  16,  where  the  idolater  is  said  to  worship  the  idol.  Cornelius  a'Lapide  refers  it  to  the  punish- 
ment of  the  people  for  rejecting  Christ.  Sachs,  with  L.,  translates  it  in  the  singular,  although  they  take 
It  to  mean  the  people,  who,  they  say,  were  punished  by  God  for  the  crimes  of  the  heathen.  This,  how- 
ever, is  a  forced  interpretation,  and  foreign  to  scriptural  usage,  according  to  which  the  heathen  are  not 
Btyled  by  God  :  "  My  people." 

"  He  assigned  His  grave  with  the  wicked.  As  His  death  was  that  of  a  malefactor,  so  His  burial  was 
deemed  like  theirs,  although  His  tomb  soon  became  honored.  St.  Jerome  understands  the  Gentiles  by 
the  wicked,  and  the  Jews  by  the  rich,  since  they  had  many  privileges :  "The  Lord  suffered  and  was 
buried,  in  order  that  He  might  gather  to  Himself  a  church  of  both  peoples." 

'•  The  plural  number  Vn03  is  referred  by  R.  to  the  many  deaths  of  the  people;  but  others  explain  it 
of  high  place^  where  sepulchres  were  erected.  It  is  too  slight  a  circum.stance  to  give  weight  to  his  int^r- 
pntation,  which  refers  the  prophecy  to  the  entire  people.  L.  "  He  let  His  grave  be  made  with  the  wicked 
and  with  the  (godless)  rich  at  his  death." 

'•  The  particle  has  not  great  force  here.    Some  take  it  to  mean  "  although."  L. 

»•  1  Pet.  2  :  22;  1  John  3:6.  •  21  When  he  shall  do  so. 

"  U.  P.  "  He  shall  see  his  seed."  He  shall  prolong  his  days.  «'In  reward  for  His  offering,  He  shAll  see 
churches  arl»e  throughout  the  entire  world,  and  Ho  will  bo  gratified  with  their  faith."  St.  Jerome. 

»  The  Divine  will  Is  aocomplished  through  Christ  by  His  Institutions.  "Whatever  the  Father  wills  is 
fulflUed  by  Ills  virtues,  since  He  says  to  the  Father,  '  I  have  preserved  In  Thy  name  those  whom  Thou 
hast  given  .Me.' "  St.  Jerome. 

'•  After  His  tolls  and  sufferings,  He  entered  Into  the  fulness  of  Divine  delights.  «'  Jlost  interpreters 
follow  the  Vulgate  in  making  it  denote  the  efficient  or  procuring  cause."  Al. 


ISAIAH    LIV.  245 

His  knowledge  will  this  My  just  servant  justify  many,'^^  and  He  will 
bear  their  iniquities. 

12.  Therefore  will  I  distribute  to  Him  very  many,^*^  and  He  shall 
divide  the  spoils  of  the  strong,  because  He  hath  delivered  His  soul 
to  death,  and  He  was  reputed  with  the  wicked  :^  and  He  hath  borne 
the  sins  of  many,  and  hath  prayed  for  the  transgressors.^ 


CHAPTER   LIY. 

THE  GENTILES,  "WHO  WERE  BARREN  BEFORE,  SHALL  MULTIPLY  IN  THE  CHURCH  OP 
CHRIST:  FROM  WHICH  GOD's  MERCY  SHALL  NEVER  DEPART. 

1.  Give  praise,  0  thou  barren^  that  bearest  not ;  sing  forth  praise, 
and  make  a  joyful  noise,  thou  that  didst  not  travail  with  child:  for 
there  are  more  children  of  the  desolate,  than  of  her  that  hath  a  hus- 
band, saitn  the  Lord. 

2.  Enlarge  the  place  of  thy  tent,  and  stretch  out  the  skins  of  thy 
tabernacles,  spare  not :  lengthen  thy  cords,  and  strengthen  thy 
stakes.^  ^ 

3.  For  thou  shalt  pass  on^  to  the  right  hand,  and  to  the  left :  and 
thy  seed  shall  inherit  the  Gentiles,'*  and  shall  inhabit  the  desolate 
cities. 

4.  Fear  not,  for  thou  shalt  not  be  confounded,  nor  blush  :  for  thou 
shalt  not  be  put  to  shame,  because  thou  shalt  forget  the  shame  of  thy 
youth,  and  thou  shalt  remember  no  more  the  reproach  of  thy  widow- 
hood. 

5.  For  He  that  made  thee  shall  rule  over  thee,^  the  Lord  of  hosts 

^'  The  communication  of  the  knowledge  of  Divine  things  by  faith  leads  to  justification,  which  is  merited 
for  us  by  His  atonement.  "  He,  the  Just  One,  suffered  for  the  unju»t,  that  He  might  offer  us  all  to  God." 
St.  Jerome. 

"^  R.  approves  this  version.  ''  Since  the  Apostle  became  as  a  man  without  the  law  to  these  that  were 
without  the  law  (although  he  was  not  without  the  law,  being  in  the  law  of  Christ),  why  should  not 
Christ  also  be  counted  with  the  wicked,  that  He  might  redeem  them  from  sin,  and  become  all  to  all 
to  save  all?"  St.  Jerome. 

■"  Mark  15:  28;  Luke  22  :  37. 

^  Luke  23  :  34.  "  Such  was  His  clemency,  that  He  pi*ayed  on  the  cross  for  transgressors,  yea  for  His 
persecutors,  saying:  Father,  forgive  them,  for  they  know  not  what  they  do."  St.  Jerome. 

*  Luke  23  :  29 ;  Gal.  4  :  27.    The  church  of  nations  is  addressed. 

2  The  rapid  diffusion  of  the  Church  is  represented  under  the  image  of  the  enlargement  of  a  tent.  The 
spreading  of  the  skins,  lengthening  of  the  cords,  and  fastening  of  the  stakes,  strikingly  exhibit  the  man- 
ners of  the  patriarchs  whilst  leading  a  nomadic  life. 

'  Spread.  *  Expelling  them.  »  P.  "  Thy  husband." 


346  THE    PROPHECY    OF    ISAIAH. 

is  His  name  :^  and  thy  Redeemer,  the  Holy  One  of  Israel,  shall  be 
called''  the  God  of  all  the  earth. 

6.  For  the  Lord  hath  called  thee  as  a  woman  forsaken,  and  mourn- 
ing in  spirit,  and  as  a  wife  cast  off  from  her  youth,  said  thy  God. 

7.  For  a  small  moment^  have  I  forsaken  thee,  but  with  great  mer- 
cies will  I  gather  thee. 

8.  In  a  moment^  of  indignation  I  hid  My  face  a  little  while  from 
thee,  but  with  everlasting  kindness  have  I  had  mercy  on  thee,  said 
the  Lord  thy  Redeemer. 

9.  This  thing  is  to  Me  as  in  the  days^^  of  Noe,  to  whom  I  sware, 
that  I  would  no  more  bring  in  the  waters  of  Noe"  upon  the  earth :  so 
have  I  sworn  not  to  be  angry  with  thee,  and  not  to  rebuke  thee. 

10.  For  the  mountains  shall  be  moved,  and  the  hills  shall  tremble : 
but  My  mercy  shall  not  depart  from  thee,  and  the  covenant  of  My 
peace  shall  not  be  moved  :^^  saith  the  Lord  that  hath  mercy  on  thee.^^ 

11.  O  poor  little  one,  tossed  with  tempest,  without  all  comfort," 
behold,  I  will  lay  thy  stones  in  order,^^  and  will  lay  thy  foundations 
with  sapphires, 

12.  And  I  will  make  thy  bulwarks  of  jasper :  and  thy  gates  of 
graven  stones,  and  all  thy  borders  of  desirable  stones.^^ 

13.  All  thy  children  shall  he  taught  of  the  Lord  :^'"  and  great  shall 
be  the  peace  of  thy  children. 

14.  And  thou  shalt  be  founded  in  justice :  keep  far  from  oppression, 
for  thou  shalt  not  fear  ;**  and  from  terror,  for  it  shall  not  come  near 
thee. 

•    "  J       .<(^h  i  M»! 

"  Luke  1:^2 

''  Shall  be  acknowledged.  "  It  is  plain  that  this  is  not  addressed  to  Jerusalem,  which  never  had  do- 
minion throughout  the  world,  but  to  the  Church  of  Christ,  whose  inheritance  is  the  possession  of  the 
world."  St.  Jerome. 

•  The  time  of  the  captivity  might  be  thus  designated,  after  it  had  passed.  Such  expressions  are  par- 
ticularly applicable  to  periods  of  great  trial,  in  which  Divine  favor  seems  to  be  withdrawn. 

'  Al.  "  In  a  gush."    II.  expresses  vehemence. 
*"  'D-^D'    P-  "The  waters  of  Noe."    Several  manuscripts  have  as  V.,  which  closely  resembles  it. 

"  A  deluge  such  as  in  his  time.  Gen.  0  :  11. 

"  This  is  the  sure  guarantee  of  the  Church.  Whatever  displeasure  the  transgressions  of  her  members 
may  9ause,  and  whatever  chastisements  they  may  provoke,  God  will  not  forsake  her. 

"  Al.  "Thy  pltler."    This  exactly  represents  V. 

"  The  Church  was  such  in  her  commencement. 

'*  Al.  "  In  antimony."  P.  "  With  fair  colors."  Antimony  was  used  by  women  to  give  brilliancy  to 
their  eyes.    God  promises  to  put  stones  of  dazzling  hue  in  this  structure. 

"  The  glfta  bestowed  on  her  are  indicated  by  the  precious  stones  employed  in  the  building.  "God," 
says  St  Gregory  the  Great,  «•  setn  stones  in  order  In  the  Church,  inasmuch  as  Uo  distingnishes  holy  souls 
by  a  variety  of  merits."  L.  18 ;  Mor.  19. 

"  John  6  :  45.  St.  Jerome  tran.Mat<>s  It  likewise:  "  Disciples  of  God."  The  truths  In  which  they  are 
instructed  are  divinely  revealed,  and  the  light  of  God  and  the  impulse  of  Ills  grace  are  necessary  that 
they  may  believe. 

"  There  U  no  cause  for  fear  as  long  as  we  avoid  wrong.    Temporal  calamities  are  not  to  be  dreaded. 

\ 


ISAIAH    LV.  247 

15.  Behold,  an  inhabitant  shall  come,  who  was  not  with  me,^^  he 
that  was  a  stranger  to  thee  before,  shall  be  joined  to  thee.^ 

16.  Behold,  I  have  created  the  smith  that  bloweth  the  coals  in  the 
fire,  and  bringeth  forth  an  instrument  for  his  work :  and  I  have 
created  the  killer  to  destroy .^^ 

17.  No  weapon  that  is  formed  against  thee  shall  prosper  :^  and 
every  tongue  that  resisteth  thee  in  judgment,^  thou  shalt  condemn. 
This  is  the  inheritance  of  the  servants  of  the  Lord,  and  their  justice 
with  Me,^^  saith  the  Lord. 


CHAPTER   LV. 

GOD  PROMISES  ABUNDANCE  OF  SPIRITUAL  GRACES  TO  THE  FAITHFUL,  THAT  SHALL 
BELIEVE  IX  CHRIST  OUT  OF  ALL  NATIONS,  AND  SINCERELY  SERVE  HIM. 

1.  All  ye  that  thirst,  come  to  the  waters:  and  ye  that  have -no 
money,^  make  haste,  buy,  and  eat :  come  ye,  buy  wine  and  milk^  with- 
out money,  and  without  any  price. 

2.  Why  do  ye  spend^  money  for  that  which  is  not  bread,  and  your 
labor  for  that  which  doth  not  satisfy  you  ?  Hearken  to  Me,  and  eat 
that  which  is  good,  and  your  soul  shall  be  delighted  in  fatness. 

3.  Incline  your  ear,  and  come  to  Me :  hear,  and  your  soul  shall 
live,  and  I  will  make  an  everlasting  covenant  with  you,  the  sure* 
mercies  of  David. 


w  p  u  They  shall  surely  gather,  but  not  by  Me."  Al.  "  Not  at  my  sign  (signal)."  This  is  conformable 
to  the  received  reading ;  but  many  MSS.  have :  "  By  Me."  The  meaning  is,  that  they  are  not  moved  or 
sanctioned  by  God. 

^  The  enemies  of  the  Church  become  her  supporters :  they  are  often  brought  under  her  influence. 

^'  God  has  created  the  material  of  which  a  weapon  is  made,  and  the  workman  who  malies  it,  and  the 
soldier  who  uses  it.  He  can  control  all  in  a  way  to  protect  His  Church.  St.  Jerome  explains  the  text  of 
the  devil,  "  the  author  of  all  evils,  not  by  the  necessity  of  his  nature,  but  by  his  free  will.  Elimas,  Simon 
Magus,  and  other  wicked  men,  are  his  instruments  and  agents;  but  God  has  created  and  raised  up  a  man 
to  destroy  him,  and  defeat  his  efforts."  St.  Jerome. 

"^  Prove  effectual.  ^  In  judicial  process. 

^'  From  Me.  "When  the  Church  shall  have  silenced  every  voice  raised  against  her,  then  the  servants 
of  the  Lord,  who  obey  Him,  will  have  their  inheritance,  an  everlasting  possession."  St.  Jerome. 

*  Supra  12  :  3  ;  Eccli.  51  :  53;  John  4  :  13  ;  7  :  37  ;  Apoc.  22  :  17.  The  blessings  of  Christianity  are  repre- 
sented under  the  figures  of  various  drinks  and  meats.  The  gratuitous  nature  of  the  gifts  is  strongly 
expressed  by  inviting  those  to  buy  that  have  no  money. 

2  Milk  is  an  image  of  doctrinal  nourishment  given  to  such  as  are  infants  in  Christ.  1  Cor.  3  :  2  ;  1 
Peter  2  :  2. 

^  Lit.  "Weigh."    Money  was  weighed  at  that  time. 

■•  Al.  admits  this  translation.    Acts  13  :  34, 


248  THE    PROPHECY    OF    ISAIAH. 

4.  Behold,  I  have  given  Him  for  a  witness^  to  the  peoples,  for  a 
leader  and  a  master  to  the  nations. 

5.  Behold,  Thou  shalt  call  a  nation,  which  Thou  knewest  not  f  and 
the  .nations  that  knew  not  Thee  shall  run  to  Thee,  because  of  the 
Lord  Thy  God,  and  for  the  Holy  One  of  Israel,  for  He  hath  glorified 
Thee.7 

6.  Seek  ye  the  Lord,  while  He  may  be  found:  call  upon  Him, 
while  He  is  near.^ 

7.  Let  the  wicked  man  forsake  his  way,  and  the  unjust  man  his 
thoughts,^  and  let  him  return  to  the  Lord,  and  He  will  have  mercy  on 
him,  and  to  our  God,  for  He  is  bountiful  to  forgive.^*^ 

8.  For  My  thoughts  are  not  your  thoughts :  nor  your  ways  My 
ways,  saith  the  Lord. 

9.  For  as  the  heavens  are  high  above  the  earth,  so  are  My  ways 
exalted  above  your  ways,  and  my  thoughts  above  your  thoughts.^^* 

10.  And  as  the  rain  and  the  snow  come  down  from  heaven,  and 
return  no  more  thither,  but  soak  the  earth,  and  water  it,  and  make  it 
spring,^^  and  give  seed  to  the  sower,  and  bread  to  the  eater : 

11.  So  shall  My  word  be,  which  goeth  forth  from  My  mouth :  it 
shall  not  return  to  Me  void,  but  it  shall  do  whatsoever  I  please,  and 
it  shall  prosper  in  the  things  for  which  I  sent  it.^^ 

12.  For  ye  shall  go  out  with  joy,  and  be  led  forth  with  peace :  the 
mountains  and  the  hills  shall  sing  praise  before  you,  and  all  the  trees 
of  the  country  shall  clap  their  hands.^* 

13.  Instead  of  the  shrub  shall  come  up  the  fir-tree,  and  instead  of 


*  Christ  was  witneBS  to  men  of  the  truths  communicated  to  Him  by  His  Father  for  their  instruction. 
"  For  this  I  was  born,  and  for  this  came  I  into  the  world,  that  I  should  give  testimony  to  the  truth." 
John  18 :  37. 

'  This  may  be  understood  of  the  Church,  but  more  properly  of  Christ  Himself.    He  Ib  said  not  to  hare 
known  a  nation,  which  did  not  own  and  worship  Him. 
'  John  17: 15;  Acts  3  :  13. 

*  Although  God  is  everywhere,  He  is  said  to  be  near,  when  He  is  ready  to  bestow  favors.  There  are 
limit«  to  the  diffpensation  of  His  favors  and  mercies. 

*  His  designs  and  evil  practices. 

'"  Nothing  id  more  admirable  than  the  encouragement  to  repentance  held  forth  ta  sinners.  God  will 
abundantly  forgive  thu  penitent. 

"  Men  aeek  to  avenge  wrongs:  God  delights  In  pardoning. 

•«  P.  "  Bring  forth,  and  bud." 

"  The  gracious  promises  of  God  are  not  made  in  vain.  The  Divine  word  is  accompanied  with  a  bless- 
ing, which  makes  It  productive  of  good  works.  Individuals,  however,  defeat  its  influence  by  their  per- 
versity, since  it  is  only  designed  to  produce  good  actions  with  their  free  concurrence. 

"  The  language  of  the  prophet  suits  the  people  returning  fVom  captivity:  but  It  serves  to  express  the 
Joy  of  Christian  converts  on  abandoning  idolatry  and  vice,  which  interpretation  accords  better  with  the 
context 


ISAIAH    LVI.  249 

the  nettle,  shall  come  up  the  myrtle-tree  :^^  and  the  Lord  shall  be 
named  for  an  everlasting  sign/^  that  shall  not  be  taken  away. 


CHAPTER   LVI. 

GOD  INVITES  ALL  TO  KEEP  HIS  COMMANDMENTS:  THE  GENTILES  THAT  KEEP  THEM 
SHALL  BE  THE  PEOPLE  OF  GOD  :  THE  JEWISH  PASTORS  ARE  REPROVED. 

1.  Thus  saith  the  Lord :  Keep  ye  judgment/  and  do  justice ;  for 
My  salvation  is  near  to  come,  and  My  justice  to  be  revealed. 

2.  Happy  is  the  man  that  doeth  this,  and  the  son  of  man  that 
lay eth  hold  on  this  :  that  keepeth  the  sabbath  from  profaning  it,^  that 
keepeth  his  hands^  from  doing  any  evil.^ 

3.  And  let  not  the  son  of  the  stranger,^  that  joineth  himself  to  the 
Lord,^  speak,  saying :  The  Lord  will  divide  and  separate'^  me  from 
His  people.     And  let  not  the  eunuch^  say  :  Behold  I  am  a  dry  tree.^ 

4.  For  thus  saith  the  Lord  concerning  the  eunuchs :  They  that 
shall  keep  My  sabbaths,  and  shall  choose  the  things  that  please  Me, 
and  shall  hold  fast  my  covenant : 

5.  I  will  give  to  them  in  My  house,  and  within  My  walls,  a  place, 


"  The  cultivation  of  the  soil  and  general  improvement  of  the  country  are  types  of  spiritual  prosperity. 
"  Whatever  be  the  force  of  each  term,  the  substance  is,  that  evils  are  to  be  exchanged  for  good,  and  vir- 
tues are  to  spring  up  in  the  place  of  vices,  namely,  justice  instead  of  iniquity,  fortitude  instead  of  rash- 
ness, temperance  instead  of  luxury,  prudence  in  place  of  folly."  St.  Jerome.  The  troubles  and  evils  of 
life  shall  be  succeeded  by  consolations  and  blessings,  since  Christian  grace  changes  sufferings  into  a 
source  of  joy. 

'"  The  happy  change  shall  redound  to  the  glory  of  the  Divine  Name.  It  shall  be  as  a  sign  or  work  of 
Divine  power  ever  to  be  remembered.  The  standard  of  Christ  is  the  Cross,  by  which  He  triumphed  over 
hell.  "  For  those  who  shall  be  changed  from  evil  to  good,  the  Lord  shall  be  a  name,  and  everlasting  sign, 
so  that  they  shall  be  called  Christians  from  His  name,  and  be  marked  with  the  sign  of  the  cross."  St. 
Jerome. 

*  Wisdom  1:1.    What  is  right  and  just. 

2  "  Keeping  the  Sabbath,  and  not  profaning  it."  The  observance  of  the  Sabbath  was  a  necessary  duty 
of  the  Mosaic  dispensation.  It  may  be  here  spoken  of  as  one  of  the  many  positive  precepts.  The  Christian 
people  should  worship  in  spirit  at  all  times,  but  especially  on  the  Lord's  day.  St.  Jerome  thinks  that  the 
spiritual  Sabbath,  which  consists  in  abstaining  from  sin,  is  especially  had  in  view,  as  he  infers  from  the 
following  clause. 

'  H.  P.  "  Hand."  *  From  acts  of  violence.  =  Al.  "The  foreigner." 

«  Proselytes  from  heathenism  enjoy  the  full  privileges  of  the  Church,  in  common  with  the  Jewish 
converts. 

■I  The  same  verb  is  repeated  in  two  forms  according  to  the  Hebrew  idiom. 

^  This  class  of  men,  although  unfavorably  regarded,  was  the  type  of  those  who,  by  voluntary  conti- 
nence, become  such  for  the  sake  of  the  heavenly  kingdom.     St.  Jerome  is  of  opinion,  that  these  are  spe- 
cially meant:  "  Chastity  consists  not  in  the  weakness  of  the  body,  but  in  the  disposition  of  the  will." 
,  '  A  proverbial  expression  for  childlessness. 


250  THE    PKOPHECY    OF    ISAIAH. 

and  a  name  better  than  sons  and  daughters :  I  will  give  them  an 
everlasting  name,  which  shall  never  perish. 

6.  And  the  children  of  the  stranger  that  join  themselves  to  the 
Lord,  to  worship  Him,  and  to  love  His  name,  to  be  His  servants ; 
every  one  that  keepeth  the  sabbath  from  profaning  it,  and  that 
holdeth  fast  My  covenant : 

T.  I  will  bring  them  into  My  holy  mount,^*'  and  make  them  joyful 
in  my  house  of  prayer ;  their  holocausts,  and  their  victims  shall  please 
Me  upon  My  altar :  for  My  house^^  shall  be  called  a  house  of  prayer 
for  all  nations. 

8.  The  Lord  God,  who  gathered  the  scattered  of  Israel,  saith :  I 
will  still  gather  unto  him"  his  congregation. 

9.  All  ye  beasts  of  the  field  come  to  devour,  all  ye  beasts  of  the 
for  est.  ^^ 

10.  His  watchmen^'*  are  all  blind,  they  are  all  ignorant :  dumb  dogs 
not  able  to  bark,^^  seeing  vain  things,  sleeping  and  loving  dreams. 

11.  And  most  impudent^^  dogs,  they  never  have  enough :  the  shep- 
herds^^ themselves  know  no  understanding :  all  turn  aside  into  their 
own  way,^^  every  one  after  his  own  gain,  from  the  first  even  to  the 
last.^^ 

12.  Come,  let  us  take  wine,^  and  be  filled  with  drunkenness :  and 
it  shall  be  as  to-day,  so  also  to-morrow,  and  much  more. 


CHAPTER   LVIL 

THE   INFIDELITY  OF  THE   JEWS:   THEIR   IDOLATRY.     PROMISES  TO  HUMBLE   PENITENTS. 

1.  The  just  man  perisheth,  and  no  one  layeth  it  to  heart,  and  men 

"  The  Church. 

»  Jer.  7  :  11 ;  Matt.  21 :  18;  Mark  11 :  17 ;  Luke  19  :  46.  The  universal  character  of  the  Church  i3 
elearly  stated.     Prayer  is  her  essential  worship,  the  ofTering  of  sacrifice  being  its  sublimest  form. 

•'  Israel.  The  Church  was  foreshadowed  by  the  ancient  people  of  God.  Proselytes  were  associated 
with  the  Israelites.    Converts  from  Jews  and  Gentiles  constituted  the  Christian  Church. 

'■  This  is  an  intimation  of  great  slaughter.  St.  Jerome  takes  it  to  be  an  invitation  to  heathen  nations 
to  punish  th«  Jews  for  rejecting  Christ.  Ue  says  also  that  it  may  be  understood  as  an  invitation  to  those 
BatioDS,  "  to  come  to  the  Church,  and  eat  of  the  heavenly  food,  and  sate  their  hunger  with  the  flesh  of  the 
Lamb." 

**  The  scribes  and  priests  of  the  synagogue  appear  to  be  meant  Blindness  is  directly  opposed  to  their 
office  as  sentinels. 

"  As  dogs  are  prevented  from  barking  by  throwing  moat  to  them,  so  leaders  of  the  people  are  reduced 
to  silence  by  bribes. 

»  P.  "Greedy."  "  Teachers,  rulers.  »  Jer.  6  :  13;  8  :  10. 

"  P.  "From  bis  quarter,"  U.  observes  that  St.  Jerome  gives  the  force  of  the  phrase.  Gen.  19 : 4 ; 
47:2;  Ksek.  83  :  2. 

**  This  is  the  language  oflioentious  guides.    They  expect  the  eojoyments  to  continue  and  improve. 


ISAIAH    LVI  I.  251 

of  mercy^  are  taken  away,  because  there  is  none  that  understandeth, 
for  the  just  man  is  taken  away  from  evil.^ 

2.  Let  peace  come,  let  him  rest  in  his  bed  that  hath  walked  in  his 
uprightness.^ 

3.  But  draw  near  hither,  ye  sons  of  the  sorceress,  the  seed  of  the 
adulterer,  and  of  the  harlot. 

4.  Over  whom  have  ye  jested?  on  whom  have  ye  opened  your 
mouth  wide,  and  put  out  your  tongue  ?  are  not  ye  wicked  children,  a 
false  seed  :^ 

5.  Who  seek  your  comfort^  in  idols  under  every  green  tree,  sacri- 
ficing children  in  the  brooks,  under  the  high  rocks  ?^ 

6.  In  the  parts  of  the  torrent  is  thy  portion,  this  is  thy  lot  -J  and 
thou  hast  poured  out  libations  to  them,  thou  hast  offered  sacrifice.^ 
Shall  I  not  be  angry  at  these  things  V 

7.  Upon  a  high  and  lofty  mountain^*^  thou  hast  laid  thy  bed,  and 
hast  gone  up  thither  to  offer  victims. 

8.  And  behind  the  door,  and  behind  the  post  thou  hast  set  up  thy 
remembrance  :^^  for  thou  hast  uncovered  thyself  near  Me,^^  and  hast 
received  an  adulterer :  thou  hast  enlarged  thy  bed,  and  made  a  cove- 
nant with  them :  thou  hast  loved  their  bed  with  open  hand.^^ 

9.  And  thou  hast  adorned  thyself  for  the  king  with  ointment,^^  and 
hast  multiplied  thy  perfumes.  Thou  hast  sent  thy  messengers  far 
off,^^  and  thou  wast  debased  even  to  hell.^® 


^  Good  men.    H.  implies  men  of  tender  feeling,  manifested  in  piety  and  in  kindness  towards  others. 

-  God  sometimes  by  a  timely  death  rescues  the  just  from  calamities  that  impend.  Wisdom  4  :  11. 

'  P.  "  He  shall  enter  into  peace  :  they  shall  rest  in  their  beds,  each  one  walking  in  his  uprightness." 
The  meaning  is,  that  the  just  man  snatched  out  of  life  is  in  peace.  All  the  departed  just  are  in  a  state  of 
security,  which  implies  rest  from  their  labors.  Each  one  who  walked  uprightly  is  thus  rewarded.  St. 
Jerome  applies  the  text  to  Christ  especially :  '■  lie  whose  gift  is  peace,  and  whose  Apostles  rest  on  their 
beds,  walks  in  His  uprightness,  ascending  straightforward  triumphant  to  His  Father." 

■•  The  wicked  devoted  to  superstition  are  so  styled.  They  are  likened  to  children  of  an  adulterous 
father  and  an  abandoned  woman. 

*  r.  "  Inflaming  yourselres :"  by  licentious  practices.  St.  Jerome  understands  the  verb  of  taking 
delight. 

^  These  are  given  as  instances  of  superstition  and  corruption. 

■"  The  Israelites  imitated  the  heathen  by  various  acts  of  worship  in  the  valleys  and  near  the  brooks, 
choosing  their  portion  and  inheritance  there,  rather  than  in  the  place  assigned  them  by  the  Almighty. 

*  A  flour  offering.  *  This  translation  is  supported  by  R. 

'■°  The  offering  of  victims  in  high  places  was  common.  It  is  represented  under  the  usual  figure  of 
adultery. 

**  Some  give  this  an  obscene  meaning,  referring  it  to  Priapus,  or  such  like  idol.  St.  Jerome  explains 
it  of  household  gods,  objects  of  domestic  worship. 

*2  In  the  very  temple,  as  if  an  adulteress  should  sin  at  the  side  of  her  husband.  4  Kings  16  :  10;  21  :  4. 

"  Without  restraint.  The  freedom  of  indulgence  is  signified.  P.  "  Where  thou  sawest."  L.  "  Ilast 
selected  a  fitting  place." 

"  Moloch  means  king.  Idolatry  is  represented  under  the  image  of  a  maid  prepared  by  perfumery  for 
the  royal  chamber. 

"  To  import,  as  it  were,  the  worship  of  Egyptian  and  Assyrian  idols. 

*^  By  every  perverse  practice. 


252  THE    PROPHECY    OF    ISAIAH. 

10.  Thou  hast  been  wearied  by  the  length^^  of  thy  way  :  thou  saidst 
not :  I  will  rest  :^^  thou  hast  found  life  of  thy  hand/^  therefore  thou 
hast  not  asked.^ 

11.  For  whom  hast  thou  been  solicitous  and  afraid,  that  thou  hast 
lied  f^  and  hast  not  been  mindful  of  Me,  nor  thought  in  thy  heart  ? 
for  I  am  silent,  and  as  one  that  seeth  not,  and  thou  hast  forgotten 
Me.22 

12.  I  will  declare  thy  justice,^  and  thy  works  shall  not  profit  thee. 

13.  When  thou  shalt  cry,  let  thy  companies^*  deliver  thee,  but  the 
winds  shall  carry  them  all  oiF,  a  breeze  shall  take  them  away :  but  he 
that  putteth  his  trust  in  Me,  shall  inherit  the  land,  and  shall  possess 
My  holy  mount. 

14.  And  I  will  say  :  Make  a  way  :^^  give  free  passage,  turn^  out  of 
the  path,  take  away  the  stumbling-blocks  out  of  the  way  of  My 
people. 

15.  For  thus  saith  the  High  and  the  Eminent  that  inhabiteth 
eternity :  and  His  name  is  Holy,  who  dwelleth  in  the  high  and  holy 
place,  and  with  a  contrite  and  humble  spirit :  to  revive  the  spirit  of 
the  humble,  and  to  revive  the  heart  of  the  contrite. 

16.  For  I  will  not  contend  forever,  neither  will  I  be  angry  unto  the 
end :  because  the  spirit  goeth  forth  from  My  face,^  and  souls  I  create.^ 

17.  For  the  iniquity  of  his  covetousness^  I  was  angry,  and  I  struck 
him :  I  hid  my  face  from  thee,  and  was  angry :  and^  he  w^ent  away 
wandering  in  his  own  heart.^^ 

18.  I  saw  his  ways,  and  I  healed  him,  and  brought  him  back,  and 
restored  comforts  to  him,  and  to  them  that  mourn  for  him. 


"  The  many  (Icvices  of  idolatry  are  compared  to  a  long  journey. 

"  P.  "  There  is  no  hope."  11.  expresses  despair.  L.  "It  is  useless."  V.  may  bo  translated:  "I  will 
desist."     Israel  is  reproached  with  unwearied  efforts  to  promote  idolatry. 

"  This  means  strength  and  support.  "Thou  hast  abounded  and  overflowed  with  delights:  therefore 
thou  ba«t  neglected  the  Lord.'^  St.  Jerome. 

*'  P.  "Thou  wast  not  grieved."  L.  "Thou  hadst  found  enough  for  thy  hand:  therefore  didst  thou  feel 
no  care."  IJeing  strong,  he  did  not  mourn  over  his  misery,  or  seek  relict  The  idolater,  who  is  confident 
of  bis  strength,  is  the  subject  of  this  reproach. 

^  The  sinner  falsely  alleges  his  fear  of  Ood,  whom  he  offends  wantonly. 

**  The  forbearance  of  Qod  emboldened  him. 

•  Kzpofle  its  emptiness.    St.  Jerome  takes  it  as  said  ironically. 

•*  Supporters  of  every  kind.    Some  understand  by  it  the  idols  gathered  from  various  nations. 

•*  Jn/ra  «2  :  10.  *  Remove  the  obstruction. 

^  L.  "  When  the  spirit  from  before  Me  is  overwhelmed."  P.  '•  Should  fail."  Al.  «'  Faint."  The  He- 
brew verb  moans  to  cover,  vt  one  shrouds  the  head  in  affliction.  Qod  saddens  the  sinner,  in  order  to 
reclaim  blm. 

"  Martini.  "  lo  ereo  te  oni'me."    P.  "  The  souls  which  I  have  made." 

"  For  bis  evil  desires.  The  sinner  is  spoken  of  in  general  terms.  The  vice  of  covetousness  is  particu- 
larly specified. 

**  For.  "  P.  "He  went  on  flrowardly." 


ISAIAH    LVIII.  253 

19.  I  created  the  fruit  of  the  lips,^-  peace,  peace  to  him  that  is 
far  off,  and  to  him  that  is  near,^  said  the  Lord,  and  I  healed  him. 

20.  But  the  wicked  are  like  the  raging  sea,  which  cannot  rest,  and 
the  waves  thereof  cast  up  dirt  and  mire. 

21.  There  is  no  peace  for  the  wicked,  saith  the  Lord  God.^^ 


CHAPTER    LYIIL 


GOD    REJECTS   THE    HYPOCRITICAL   FASTS    OF    THE   JEWS:    RECOMMENDS   WORKS    OF 
MERCY,  AND    SINCERE    GODLINESS. 

1.  Cry,^  cease  not,  lift  up  thy  voice^  like  a  trumpet,  and  show  My 
people  their  wicked  doings,^  and  the  house  of  Jacob  their  sins. 

2.  For  they  seek  Me  from  day  to  day,  and  desire  to  know  My 
ways,  as  a  nation  that  hath  done  justice,  and  hath  not  forsaken  the 
judgment  of  their  God :  they  ask  of  Me  the  judgments  of  justice : 
they  desire''  to  approach  to  God. 

3.  Why  have  we  fasted,  and  Thou  hast  not  regarded ;  why  have 
we  humbled  our  souls^  and  Thou  hast  not  taken  notice?  Behold, 
in  the  day  of  your  fast  your  own  wilP  is  found :  and  ye  exact  of  all 
your  debtors.^ 

4.  Behold,  ye  fast  for  debates  and  strife,  and  strike  with  the  fist 
wickedly.  Do  not  fast  as  untiP  this  day,  to  make  your  cry  to  be  heard 
on  high.^ 

5.  Is  this  such  a  fast  as  I  have  chosen  ;^'^  for  a  man  to  afflict  his 
soul  for  a  day  ?  is  this  it,  to  wind  his  head  about  like  a  circle,^^  and  to 

•     ^  Words  are  meant.    God  fulfils  the  wishes  and  prayers  of  the  just. 
^^  Gentile  and  Jew. 

^*  Supra  48  :  22.  H.  P.  "My  God."  St.  Jerome  remarks :  "  He  compares  the  wicked  to  the  sea  which 
cannot  rest,  but  even  when  most  calm  it  rolls  forward  its  waves,  and  dashes  them  against  the  shore,  so 
that  in  the  end  it  throws  up  dirt,  which  is  trodden  under  foot." 

'  Al.  "With  the  throat."  L.  '-With  a  full  throat."  St.  Jerome  remarks,  that  the  prophet  is  directed 
to  make,  as  it  were,  a  trumpet  of  his  throat. 

"  To  rebuke  the  people  for  their  sins.  ^  11.  P.  "  Transgression." 

'•  According  to  Ges.,  this  is  the  force  of  the  Hebrew  term  as  here  employed.  With  the  confidence  of  a 
faithful  and  devoted  people,  they  inquire  into  the  motives  of  the  Divine  judgments,  which  are  apparently 
severe  towards  them.  St.  Jerome  applies  it  to  the  Jews,  who  serve  God  in  their  synagogues,  whilst  they 
reject  His  Divine  Son.  *  Ourselves  by  fasting. 

^  P.  "Ye  find  pleasure:"  the  indulgence  of  a  perverse  will  is  meant.  The  prophet,  in  the  name  of 
God,  points  to  their  sins,  which  make  their  humiliations  and  prayers  unavailing. 

'  Rashi  agrees  with  V.    L.  "  All  your  acquired  gains."    P.  "Labors." 

«  At.  "  Acceptably.  '"  Zach.  7  :  5. 

"  P.  "  To  bow  his  head  as  a  bulrush."  The  bending  of  the  head,  through  grief,  is  likened  to  a  reed 
bent  by  the  wind. 


254  THE    PROPHECY    OF    ISAIAH. 

spread  sackcloth  and  ashes?  wilt  thou  call  this  a  fast,  and  a  day 
acceptable  to  the  Lord  ? 

6.  Is  not  this  rather  the  fast  that  I  have  chosen  ?  loose  the  bands 
of  wickedness ;  undo  the  burdens^^  that  oppress  ;^^  let  them  that  are 
broken^^  go  free ;  and  break  asunder  every  burden. 

7.  Deal  thy  bread  to  the  hungry  ;^^  and  bring  the  needy  and  the 
harborless  into  thy  house :  when  thou  shalt  see  one  naked,  cover 
him,  and  despise  not  thy  own  flesh.^® 

8.  Then  shall  thy  light  break  forth  as  the  morning ;  and  thy  health 
shall  speedily  arise ;  and  thy  justice^^  shall  go  before  thy  face ;  and 
the  glory  of  the  Lord  shall  be  thy  rearward. ^^ 

9.  Then  shalt  thou  call,  and  the  Lord  will  hear :  thou  shalt  cry, 
and  He  will  say :  Here  I  am :  if  thou  wilt  take  away  the  chain^^  out 
of  the  midst  of  thee,  and  cease  to  stretch  out  the  finger,^  and  to 
speak  that  which  profiteth  not.^^ 

10.  When  thou  shalt  pour  out  thy  soul  to  the  hungry,  and  satisfy 
the  afflicted  soul,  then  shall  thy  light  rise  up  in  darkness,  and  thy 
darkness  shall  be  as  the  noonday .^^ 

11.  And  the  Lord  will  give  thee  rest^  continually,  and  will  fill  thy 
soul  with  brightness,^  and  deliver^  thy  bones ;  and  thou  shalt  be  like 
a  watered  garden,  and  like  a  fountain  of  water,  whose  waters  shall 
not  fail. 

12.  And  the  places  that  have  been  desolate  for  ages,  shall  be  built 
in  thee  :^  thou  shalt  raise  up  the  foundations  of  generation  and  gene- 
ration :  and  thou  shalt  be  called  the  repairer  of  the  fences,  turning 
the  paths  into  rest.^ 

"  UnjQ't  restraints  piit  on  others. 

"  P.  "Heavy."  L.  "The  bands  of  the  yoke."  All  oppressiTO  exaction  is  to  bo  relaxed.  St.  Jerome 
understands  the  text  of  bonds,  or  pecuniary  obligations. 

"  Crushed  by  hard  treatment.    P.  "The  oppressed." 

'»  Etek.  18  :  7, 16  i  Matt.  26  :  36. 

•»  P.  "  Hide  not  thyself  from  thy  own  flesh"— deny  him  not  relief. 

"  Almsgiving.  «  P.  «'  Bring  up  thy  rear." 

.     "  H.  P.  "The  yoke"— all  oppression.    Sept.  understood  II.  of  unjust  obligations  or  securities. 

**  In  scorn. 

"  L.  "Speaking  wickedly."  V.  has  this  force;  the  milder  negation  being  equivalent  to  a  strong 
affirmation  of  the  contrary. 

"  The  image  of  light  in  meridian  fulness  is  often  employed  to  express  excellence  and  glory.  *'  As  tho 
morning  light  dissipates  darkness,  so  the  light  of  knowledge  and  truth  dissipates  all  errors."  St.  Jerome. 

"  P.  "  Guide  thee." 

•*  P.  "  Satisfy  tliy  soul  in  drought"    L.  "  In  times  of  famine." 

•»  P.  "Make  fat"  L.  "Strengthen."  H.  implies  making  ready  soldiers  for  action.  St.  Jerome  ex- 
plains  it  of  tho  resurrection  of  the  body,  and  likewise  of  the  virtues  of  the  soul,  which  are  sometimes 
accompani«Hl  with  bodily  vigor. 

»  li\rra  01  : 4.  II.  "From  thee."  Her  children  shall  build  up  places  long  desolate.  This  is  ftolly 
acoomplished  In  the  Church. 

"  St.  Jerome  understood  the  text  as  regarding  the  security  of  the  paths  (tom  hostile  attacks.  P.  "The 
restorer  of  paths  to  dwell  in :"  opening  the  way  to  places  in  which  people  may  dwell  securely. 


ISAIAH    LIX.  255 

13.  If  thou  turn  away  thy  foot  from  the  sabbath,  and  from  doing 
thy  own  will  in  My  holy  day,  and  call  the  sabbath  delightful,  and  the 
holy  of  the  Lord  glorious,^  and  glorify  Him,  while  thou  dost  not  thy 
own  ways,  and  thy  own^^  will  is  not  found,  to  speak  a  word  :^ 

14.  Then  shalt  thou  be  delighted  in  the  Lord ;  and  I  will  lift  thee 
up  above^^  the  high  places  of  the  earth,  and  will  feed  thee  with  the 
inheritance  of  Jacob  thy  father :  for  the  mouth  of  the  Lord  hath 
spoken  it. 


CHAPTER   LIX. 

THE  DREADFUL  EVIL  OF  SIN  IS  DISPLAYED,  AS  THE  GREAT  OBSTACLE  TO  ALL  GOOD 
FROM  GOD  :  YET  HE  WILL  SEND  A  REDEEMER,  AND  MAKE  AN  EVERLASTING  COVE- 
NANT  WITH    HIS    CHURCH. 

1.  Behold,  the  hand  of  the  Lord  is  not  shortened,^  that  it  cannot 
save ;  neither  is  His  ear  heavy,  that  it  cannot  hear.^ 

2.  But  your  iniquities  have  divided^  between  you  and  your  God ; 
and  your  sins  have  hid  His  face  from  you,  that  He  should  not  hear. 

3.  For  your  hands  are  defiled  with  blood,^.  and  your  fingers^  with 
iniquity :  your  lips  have  spoken  lies,  and  your  tongue  uttereth 
iniquity. 

4.  There  is  none  who  calleth  for  justice  f  neither  is  there  any  one 
who  judgeth  truly  -J  but  they  trust  in  a  mere  nothing,  and  speak 
vanities :  they  have  conceived  mischief,^  and  brought  forth  iniquity. 

5.  They  have  broken  the  eggs  of  asps,^  and  have  woven  the  webs 


-'  These  various  epithets  signify  deep  reverence  for  the  day;  but  are  referred,  by  St.  Jerome,  to  the 
spiritual  Sabbath :  "  He  that  thus  rests  on  the  Sabbath,  and  washes  his  hands  among  the  innocent,  and 
moves  not  his  feet  to  do  his  own  will,  celebrates  the  pleasing  Sabbaths  of  the  Lord." 
"^  Perverse.  ^^  To  utter  anything  rashly  and  profanely. 

^^  11.  P.  "  Make  thee  ride  upon."    The  Church  extends  her  control  over  those  in  high  places  by  defining 
their  duties  and  rebuking  their  vices. 

'  Numb.  11  :  23.    Supra  £0  :  2.    His  power  suffers  no  diminution. 

2  Ue  is  ready  to  receive  the  supplications  of  His  people. 

'  L.  "  Made  a  separation." 

••  Supra  1  :  15.    St.  Jerome  understands  it  of  the  Jews,  who  were  guilty  of  shedding  the  blood  of  Christ, 
by  calling  for  His  crucifixion. 

*  Theft  may  be  specially  pointed  to. 

"  None  seek  its  exercise  properly.    It  is  referred,  by  St.  Jerome,  to  the  Jews,  who  refused  to  embrace 
the  truth  and  justice  proclaimed  by  Christ. 

''  Pleads  and  examines  correctly.  *  Job  15  :  35. 

'  P.  "They  hatch."    Their  malignant  efforts  are  compared  to  the  hatching  of  asps'  eggs. 


3il  THE    PROPHECY    OF    ISAIAH. 

of  spiders  :^^  he  who  shall  eat  of  their  eggs  shall  die :  and  that  which 
is  brought  out  shall  be  hatched  into  a  basilisk. 

6.  Their  webs  shall  not  be  for  clothing ;  neither  shall  they  cover 
themselves  with  their  works :  their  works  are  unprofitable"  works, 
and  the  work  of  iniquity^^  is  in  their  hands. 

7.  Their  feet  run  to  evil/^  and  make  haste  to  shed  innocent  blood  : 
their  thoughts  are  unprofitable^^  thoughts :  wasting  and  destruction 
are  in  their  ways. 

8.  They  know  not  the  way  of  peace,  and  there  is  no  judgment  in 
their  steps  :^^  their  paths  are  become  crooked  to  them  :  every  one  that 
treadeth  in  them,  knoweth  no  peace. 

9.  Therefore  is  judgment  far  from  us,  and  justice  shall  not  over- 
take us  :^^  we  looked  for  light,  and  behold,  darkness ;  for  brightness, 
and  we  walk  in  the  dark. 

10.  We  grope  for  the  wall :  and  like  the  blind  we  grope  as  if  we 
had  no  eyes :  we  stumble  at  noonday  as  in  darkness :  ^ve  are  in  dark 
places  as  dead  men}^ 

11.  We  roar  all  of  us  like  bears,  and  moan  as  mournful  doves :  we 
look  for  judgment,  and  there  is  none  ;  for  salvation,  and  it  is  far  from 
us. 

12.  For  our  iniquities  are  multiplied  before  Thee  ;  and  our  sins 
testify  against  us :  for  our  wicked  doings  are  with  us,  and  we  know 
our  iniquities, 

13.  In  sinning  and  lying  against  the  Lord :  and  we  have  turned 
away,  so  that  we  went  not  after  our  God,  but  spake  calumny^^  and 
transgression :  we  conceived,  and  uttered  from  the  heart,  words  of 
falsehood. 

14.  And  judgment  is  turned  away  backward,  and  justice  hath 
stood  far  off :  because  truth  hath  fallen  down^*  in  the  street,^  and 
equity  could  not  come  in. 

15.  And  truth  hath  been  forgotten :  and  he  that  departed  from 

"  Waste  their  efforts  to  no  purpose.  "  Wicked.  "  P.  "Violence." 

»  Prov.  1  :  10;  Rom.  3  :  15.  "  Wicked. 

"  No  regard  to  right  or  justice. 

""  Tlie  prophet  introduccB  the  Jews  as  avowing  their  guilt,  iu  reply  to  the  reproaches  addressed  to 
them.  St.  Jerome  writes:  "Judgment  is  removed  far  from  the  Jews,  and  is  announced  to  the  Gentiles: 
Justice,  which  in  laid  hold  of  by  the  nations,  i-hall  not  overtake  the  J»ws." 

"  Spiritual  blindness— the  want  of  a  practical  perception  of  duty— is  complained  of.  "They  read  the 
Holy  Scriptures  as  blind  men  grope  for  the  wall,  regarding  the  words  and  leaves,  rather  than  the  mean- 
ing and  fruit."  St.  .lerome. 

"  II.  P.  "Oppression"— violent  language,  calculated  to  draw  punishment  on  others. 

"  This  is  a  forcible  image  of  entire  disregard  of  it.  St.  Jerome  observes,  that  "it  is  repeatedly  men- 
tioned, in  order  to  direct  attention  to  the  person  of  Christ,  who  is  the  truth." 

*•  No  justice  in  the  established  tribunals.  The  street  is  taken  for  the  place  of  assemblies,  and  trials  at 
the  city  gates. 


ISAIAH    LIX.  257 

evil,  lay  open  to  be  a  prey  :^^  and  the  Lord  saw,  and  it  appeared  evil 
in  His  eyes,  because  there  is  no  judgment.^ 

16.  And  He  saw  that  there  is  not  a  man  :^  and  He  stood  aston- 
ished,^^ because  there  is  none  to  interpose  'P  and  His  own  arm  brought 
salvation  to  Him,  and  His  own  justice  supported  Him.^^ 

17.  He  put  on  justice  as  a  breast-plate,^  and  a  helmet  of  salvation 
upon  His  head  :^^  He  put  on  the  garments  of  vengeance,  and  was  clad 
with  zeal  as  with  a  cloak. 

18.  As  unto  revenge,  as  it  were  to  repay  wrath^  to  His  adversaries, 
and  a  reward  to  His  enemies :  He  will  repay  the  like  to  the  islands. 

19.  And  they  from  the  west  shall  fear  the  name  of  the  Lord ;  and 
they  from  the  rising  of  the  sun.  His  glory :  when  He  shall  come  as  a 
violent^  stream,  which  the  spirit  of  the  Lord  driveth  on  :^^ 

20.  And  there  shall  come  a  Redeemer^^  for  Sion,  and  for  them  that 
return  from  iniquity^  in  Jacob,  saith  the  Lord. 

21.  This  is  My  covenant  with  them,  saith  the  Lord ;  My  spirit  that 
is  in  thee,  and  My  words  that  I  have  put  in  thy  mouth,  shall  not 
depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out 
of  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  henceforth  and 
forever.^ 


-'  This  interpretation  is  supported  by  R.  ■"  No  respect  for  right. 

^  No  faithful  and  good  man  to  relieve  and  defend  the  others. 

"*  Astonishment  cannot  be  strictly  ascribed  to  God,  to  whom  nothing  is  new  or  strange. 

2*  No  intercessor — none  to  plead  for  the  people. 

20  By  His  power  and  mercy  Gtod  protected  the  people. 

"-''  A  coat  of  mail.  ™  Eph.  6  :  17 ;  1  Thess.  5  :  8. 

-'  P.  "According  to  <7(eir  deeds,  accordingly  He  will  repay."  Salvation  is  proffered  to  all  men;  but 
vengeance  falls  on  those  who  resist  the  reign  of  Christ. 

30  p  «  The  enemy."  L.  "  Distress."  St.  Jerome  took  "y^  for  an  epithet  of  the  river,  denoting  "  nar- 
row ;"  whence  he  inferred  that  the  stream  was  violent^  the  waters  rushing  impetuously  through  the 
narrow  channel. 

^'  As  in  a  valley  a  stream,  impelled  by  a  strong  wind,  rushes  forward,  so  our  Lord  is  represented  as 
coming  in  wrath  against  His  adversaries.  St.  Jerome  understood  the  text  in  this  way.  Luther,  Lowth, 
and  many  German  critics,  support  this  view.  The  Rabbins  are  followed  by  P. :  "  When  the  enemy  shall 
come  in  like  a  flood,  the  Spirit  of  the  Lord  shall  lift  up  a  standard  against  him." 

^2  Rom.  11  :  26.  Sept.  has :  " Out  of  Sion;"  but  the  Hebrew  prefix  marks  the  dative.  St.  Paul,  never- 
theless, adopts  the  meaning  given  by  Sept. 

^^  Al.  "Converts  of  apostacy."    L.  "Who  return  from  transgression."    The  H.  phrase  is  unusual. 

"  This  is  a  complete  guarantee  of  the  permanence  of  truth  in  the  Church,  which  not  only  preserves  it, 
but  proclaims  it  without  adulteration  or  diminution.  St.  Jerome,  on  these  last  words,  remarks :  "  This 
agrees  with  the  sentence, '  Heaven  and  earth  shall  pass  away,  but  My  words  shall  not  pass  away.'  " 

17 


258  THE    PROPHECY    OF    ISAIAH. 


CHAPTER   LX. 

THE    LIGHT    OF   TRUE    FAITH    SHALL    SHINE    FORTH    IN    THE    CHURCH   OF    CHRIST,    AND 
SHALL    BE    SPREAD    THROUGH   ALL   NATIONS,    AND    CONTINUE    FOR   ALL    AGES. 

1.  Arise,  be  enlightened,^  0  Jerusalem  '^  for  thy  light  is  come,  and 
the  glory  of  the  Lord  is  risen  upon  thee. 

2.  For  behold  darkness  shall  cover  the  earth,  and  a  mist^  the 
peoples :  but  the  Lord  shall  arise  upon  thee,  and  His  glory  shall  be 
seen  on  thee. 

3.  And  the  Gentiles  shall  walk  in  thy  light,  and  kings  in  the 
brightness  of  thy  rising. 

4.  Lift  up  thy  eyes^  round  about,  and  see  :  all  these  are  gathered 
together,  they  are  come  to  thee :  thy  sons  shall  come  from  afar,  and 
thy  daughters  shall  rise^  up  at  thy  side. 

5.  Then  shalt  thou  see,  and  abound,  and  thy  heart  shall  wonder 
and  be  enlarged,  when  the  multitude  of  the  sea^  shall  be  converted  to 
thee,  the  strength  of  the  Gentiles  shall  come  to  thee. 

6.  The  multitude  of  camels  shall  cover  thee,  the  dromedaries  of 
Madian^  and  Epha  -}  all  they  from  Saba^  shall  come,  bringing  gold  and 
frankincense,  and  showing  forth  praise  to  the  Lord. 

7.  All  the  flocks  of  Cedar^^  shall  be  gathered  together  unto  thee ; 
the  rams  of  Nabaioth"  shall  minister  to  thee :  they  shall  be  offered 
upon  My  acceptable  altar,^^  and  I  will  glorify  the  house  of  My 
majesty. 

8.  Who  are  these,  that  fly  as  clouds,  and  as  doves  to  their  win- 
dows ?^^ 

»  p.  "  Shine."  The  Church  is  addressed  as  radiant  with  the  light  of  God.  Christ  is  the  light  of  the 
world,  shining  in  the  Church,  and  shedding  light  all  around. 

*  This  is  not  in  the  text,  but  is  in  the  Sept.    It  may  have  been  added  as  understood. 

*  II,  P.  "Gross  darkness."    The  darkness  shall  be  dissipated  by  her  life. 

*  Supra  49  :  18. 

*  H.  l».  ••  Be  nursed."  St.  Jerome  translates  it  to  the  same  effect  The  infancy  and  weakness  of  some 
converts  are  thereby  signified.  1  Peter  2  :  2. 

■  Multitudes  fh)m  beyond  the  seas. 

'  A  country  to  the  east  of  the  Arabian  gulf. 

*  Not  far  ttova  Madian.  »  In  Arabia  Felix. 

'<>  A  country  so  called  from  a  descendant  of  Ismael.  St.  Jerome  states,  that  it  is  the  country  of  tho 
Saracens,  wlio  in  Scripture  arc  called  Ismaelites. 

"  The  chief  people  of  Arabia  Pctrea.  The  rams  themselves  are  spoken  of  as  if  offering  themselves  for 
victims.  The  country  was  chiefly  used  for  shoepwalks.  St.  Jerome  says,  that  the  nations  bordering  on 
the  Israelites  are  named  by  way  of  example,  to  intimate  the  conversion  of  the  whole  world. 

'^  The  meaning  is :  "  Offered  upon  My  altar  acceptably." 

"  The  prophet  contemplates  numbers  coming  towards  the  Church,  like  clouds  darkening  the  air,  and 
as  doves  at  the  opening  of  their  dove<ootes. 


ISAIA^    LX.  2,d^ 

9.  For,  the  islands^*  wait  for  me,  and  the  ships  of  the  sea  in  the 
beginning ;  that  I  may  bring  thy  sons  from  afar ;  their  silver,  and 
their  gold  with  them,^^  to  the  name  of  the  Lord  thy  God,  and  to  the 
Holy  One  of  Israel,  because  He  hath  glorified  thee. 

10.  And  the  children  of  strangers^^  shall  build  up  thy  walls ;  and 
their  kings  shall  minister  to  thee  :^^  for  in  My  wrath  have  I  struck 
thee,  and  in  My  reconciliation^^  have  I  had  mercy  on  thee. 

11.  And  thy  gates  shall  be  open  continually  :^^  they  shall  not  be 
shut  day  nor  night,  that  the  strength  of  the  Gentiles  may  be  brought 
to  thee,  and  their  kings  may  be  led. 

12.  For  the  nation  and  the  kingdom  that  will  not  serve  thee,  shall 
perish  :^^  and  the  Gentiles  shall  be  wasted  with  desolation.^^ 

13.  The  glory  of  Libanus  shall  come  to  thee,  the  fir-tree,  and  the 
box-tree,  and  the  pine-tree  together,  to  beautify  the  place  of  My 
sanctuary  -P"  and  I  will  glorify  the  place  of  My  feet.^ 

14.  And  the  children  of  them  that  afflict  thee,^''  shall  come  bowing 
down  to  thee,  and  all  that  slandered  thee,  shall  worship  the  steps^^  of 
thy  feet,  and  shall  call  thee  the  city  of  the  Lord,  the  Sion  of  the 
Holy  One  of  Israel. 

15.  Because  thou  wast  forsaken,  and  hated,  and  there  was  none 
that  passed  through  thee,^  I  will  make  thee  to  be  an  everlasting  glory, 
a  joy  unto  generation  and  generation  : 

16.  And  thou  shalt  suck  the  milk^  of  the  Gentiles,  and  thou  shalt 
be  nursed  with  the  breast  of  kings :  and  thou  shalt  know  that  I  am 
the  Lord  thy  Savior,  and  thy  Redeemer,  the  Mighty  One  of  Jacob. 

**  The  countries  beyond  the  seas. 

*'  Every  most  precious  offering  is  to  be  devoted  to  God. 

*"  Foreigners— converts  from  every  class  of  men. 

"  "  We  see  the  Roman  Ca-sars  bend  their  necks  to  the  yoke  of  Christ,  build  churches  at  the  public  ex- 
pense, and  enact  laws  against  the  persecutions  of  the  heathen  and  the  insidious  attempts  of  heretics." 
St.  Jerome, 

18  P.  «  Favor." 

"  This  denotes  prosperity  and  security.  Apoc.  21 :  25.  "  The  gates  are  always  open  for  those  who 
desire  to  be  saved,  entrance  not  being  denied  to  those  who  are  willing  to  believe,  in  joy  and  in  tribula- 
tion." St.  Jerome. 

^  This  is  practically  exhibited  in  history.  The  rejection  of  the  authority  of  the  Church  is  followed  by 
many  social  disorders :  it  tends  to  anarchy  and  barbarism.  St.  Jerome  observes :  "  The  nations  and 
their  rulers,  who  refuse  the  excellent  and  useful  service  of  the  Church,  by  which  they  are  made  partakers 
of  the  Apostolic  dignity,  shall  fall  into  that  perdition  which  is  prepared  for  the  wicked,  and  whatever 
they  have  shall  become  desolate,  since  they  would  not  have  God  for  their  guest." 

^'  The  material  prosperity  of  some  Gentile  governments  for  a  time  does  not  disprove  this  prophecy, 
since  they  bore  in  themselves  the  elements  of  destruction. 

^  These  various  woods  were  employed  in  the  construction  of  the  tabernacle. 

^  The  Mercy-seat.    God  was  conceived  to  be  seated  between  the  cherubim. 

^*  "  Some,  who  at  first  were  persecutors,  afterwards  believed,  such  as  the  Apostle  Paul,  who  once  per- 
secuted the  Church  of  God,  and  afterwards  became  a  vessel  of  election."  St.  Jerome. 

°^  Prostrating  themselves  at  thy  feet. 

^  She  was  as  a  desolate  city,  which  all  had  abandoned. 

'^  She  was  to  receive  the  choicest  portion  of  them  among  her  children. 


260  THE    PROPHECY    OF    ISAIAH. 

17.  For  brass  I  will  bring  gold,  and  for  iron  I  will  bring  silver ; 
and  for  wood  brass,  and  for  stones  iron  :^  and  I  will  make  thy  visita- 
tion^ peace,  and  thy  overseers^  justice. 

18.  Iniquity^^  shall  no  more  be  heard  in  thy  land,  wasting  nor 
destruction  in  thy  borders  ;  and  salvation  shall  possess  thy  walls,  and 
praise  thy  gates. ^ 

19.  Thou  shalt  no  more  have  the  sun  for  thy  light  by  day,  neither 
shall  the  brightness  of  the  moon  enlighten  thee :  but  the  Lord  shall 
be  to  thee  for  an  everlasting  light,  and  thy  God  for  thy  glory .^ 

20.  Thy  sun  shall  go  down  no  more,  and  thy  moon  shall  not  de- 
crease :  for  the  Lord  shall  be  to  thee  for  an  everlasting  light,  and  the 
days  of  thy  mournings  shall  be  ended.** 

21.  And  thy  people  shall  he  all  just  ;^  they  shall  inherit  the  land 
forever,  the  branch  of  My  planting,  the  work  of  My  hand  to  glorify 
Me. 

22.  The  least  shall  become  a  thousand,^  and  a  little  one  a  most 
strong  nation :  I  the  Lord  will  suddenly  do  this  thing  in  its  time. 


CHAPTER  LXL 

THE    OFFICE    OP   CHRIST :    THE    MISSION    OF    THE    APOSTLES  :    THE    HAPPIXESS  OF   THEIR 

CONVERTS. 

1.  The  Spirit  of  the  Lord^  is  upon  Me,  because  the  Lord^  hath 

^  An  improTement  in  every  respect  was  to  take  place  under  the  Divine  influence. 

®  "imps.  The  office  is  put  for  those  who  exercise  it:  "visitors,"  "inspectors,"  "governors."  Sept. 
aip^oiTdi.  God  promises  peace,  by  which  He  signifies  that  their  rulers  will  seek  the  happiness  and  pros- 
perity of  the  people. 

*"  n^iyJIJ-  "Exactors,"  "task-masters."  Instead  of  arbitrary  exactions  and  oppression,  justice  will 
animate  their  rulers.  Sept.  tTrtarKdvcv;.  St.  Jerome  observes :  "  In  this  we  should  admire  the  majesty 
of  the  Holy  Scriptures,  which  styled  *  bishops'  the  future  princes  of  the  Church,  whose  whole  authority 
is  in  peace,  and  the  name  of  whoso  dignity  is  justice :  so  that  they  should  not  have  respect  to  persons  in 
judgment,  and  nothing  unjust  should  be  done  in  the  territory  of  the  Church,  from  whose  borders  oppres- 
sion and  misery  should  be  banished."  "  Violence. 

^  The  walls  of  this  city  afford  security :  the  gates  which  protect  her  give  occasion  to  her  to  praise  God. 
The  former  term  in  II.  is  the  name  of  our  Lord  Jesus,  "  who  is  the  strength  of  the  walls  of  the  Church.'* 
St.  Jerome. 

"  The  prophet  rises  to  the  description  of  the  Church  in  her  glorious  state.  Apoc.  21 :  23 ;  22  :  5.  "  We 
are  obliged  to  refer  all  these  things,  as  well  as  what  is  about  to  be  said,  to  the  end  of  time,  when  heaven 
and  earth  shall  pass  away,  and  the  service  of  the  sun  and  moon  shall  cease."  St.  Jerome. 

»»  No  affliction  can  roach  the  Church  in  glory. 

^*  In  this  life  this  cannot  be  said:   but  nothing  defiled  can  enter  heaven. 

**  The  glory  of  the  elect  will  bo  great,  Inasmuch  as  each  one  will  have  drawn  others  to  the  service  of 
God,  and  thus  become  multiplied  in  the  persons  of  his  pious  associates  and  followers.  This  is  particularly 
manifest  in  Apostolic  men  and  the  fout^ders  of  religious  institutes. 
»  H.  P.  "  lK)rd  God."    One  MS.  has  only  one  appellative. 

'  Luke  4  :  18.  Our  Lord  applied  this  pas.oago  to  Himself.  "  According  to  the  dispensation  of  the  flesh 
asBumed,  He  says  things  which  are  lowly."  St.  Jerome. 


ISAIAH    LXI.  gft 

anointed  Me :  He  hath  sent  Me  to  announce  good  tidings^  to  the 
meek,  to  heal  the  contrite  of  heart,  and  to  proclaim  a  release  to  the 
captives,  and  deliverance  to  them  that  are  in  prison  :^ 

2.  To  proclaim  the  acceptable  year^  of  the  Lord,  and  the  day  of 
vengeance  of  our  God  f  to  comfort  all  that  mourn  : 

3.  To  appoint''  to  the  mourners  of  Sion,  and  to  give  them  a  crown 
for  ashes,  the  oil  of  joy  for  mourning,  a  garment  of  praise  for  the 
spirit  of  grief  :^  and  they  shall  be  called  in  it  the  mighty  ones^  of 
justice,  the  planting  of  the  Lord  to  glorify  him. 

4.  And  they  shall  build  the  places  that  have  been  waste  from  of 
old,  and  shall  raise  up  ancient  ruins,  and  shall  repair  the  desolate 
cities,  that  were  destroyed  for  generation  and  generation. ^*^ 

5.  And  strangers  shall  stand  and  shall  feed  your  flocks :  and  the 
sons  of  strangers  shall  be  your  husbandmen,  and  the  dressers  of  your 
vines.^^ 

6.  But  ye  shall  be  called  the  priests  of  the  Lord  :^^  to  you  it  shall 
be  said :  Ye  ministers  of  our  God :  ye  shall  eat  the  riches  of  the 
Gentiles, ^^  and  ye  shall  pride  yourselves  in  their  glory. ^^ 

7.  For  your  double  confusion  and  shame,  they  shall  praise  their 
part  :^^  therefore  shall  they  receive  double  in  their  land,  everlasting 
joy  shall  be  to  them. 


3  H.  P.  "  Good  tidings."  «  Lit.  "  Shut  up." 

*  The  year  of  jubilee  was  a  type  of  the  Christian  dispensation,  2  Cor.  6  :  2,  and  especially  of  the  public 
ministry  of  our  Lord,  which  lasted  three  years. 

^  Mercy  towards  the  faithful  is  contrasted  with  the  exercise  of  Divine  justice  towards  those  who  resist 
grace.    "It  is  to  be  understood  of  the  Jewish  people,  on  whom  the  wrath  of  God  fell  soon  after  the  death 
of  our  Savior."  St.  Jerome. 
■'  L.  "To  grant  unto." 

8  Consolation  and  joy  are  imparted  to  the  penitent  and  afflicted:  "Many  of  the  Jews  believed,  and 
exchanged  the  mourning  garment  for  a  spotless  robe."  St.  Jerome. 

'  P.  "  Trees."    L.  "  Oaks  of  righteousness" — trees  planted  by  the  Lord  for  His  own  glory, 

^°  Al.  The  building  up  and  restoration  of  desolate  and  ruined  cities  serve  as  images  of  the  general 
renovation  of  all  things  by  the  preaching  of  the  Gospel.  '•  Those  who  before  served  idols,  and  being 
strangers  to  the  covenant  of  God,  and  to  His  promises,  without  hope  and  without  God  in  this  world,  now 
preside  over  the  churches,  and  with  the  ploughshare  of  faith  break  the  hardness  of  heart  of  the  Gentiles, 
and  prepare  hearts  that  before  were  rebellious  for  bearing  fruits."  St.  Jerome. 

"  The  converted  heathens  shall  unite  with  the  Israelites  in  the  performance  of  the  duties,  as  well  as  in 
the  enjoyment  of  the  privileges  of  the  Church. 

*^  This  should  be  understood  of  Christian  priests.  "  Doubtless  he  means  the  princes  of  the  churches." 
St.  Jerome. 

"  The  Christian  inheritance  may  be  properly  so  styled,  because  bestowed  on  them.  Priests  partake  of 
it  abundantly.    "The  strength  of  the  Gentiles  is  the  triumph  of  the  martyrs."  St.  Jerome. 

"  The  priests  rejoice  in  the  privileges  divinely  accorded  to  the  Christian  people.  "  We  are  proud  of 
their  glory,  not  with  a  vicious  pride,  which  God  resists,  but  with  a  pride  which  is  identified  with  power 
and  glory."  St.  Jerome. 

"  In  return  for  the  great  confusion  and  humiliation  which  they  had  borne,  when  oppressed,  the 
Israelites,  restored  to  their  native  land,  praised  their  portion  as  the  chosen  ministers  of  God.  The  bless- 
ings which  they  enjoyed  seemed  to  outweigh  their  sufferings.  The  term  "double"  is  equivalent  to 
liberal,  or  abundant.  Supra  40  :  2.  The  converts  to  Christianity  enjoy  these  blessings  in  a  stricter 
sense. 


262  THE    PROPHECY    OF    ISAIAH. 

8.  For  I  am  the  Lord  that  love  judgment,  and  hate  robbery  in  a 
holocaust  :^®  and  I  will  make  their  work  in  truth,  and  I  will  make  a 
perpetual  covenant  with  them. 

9.  And  they  shall  know  their  seed^^  among  the  Gentiles,  and  their 
offspring  in  the  midst  of  peoples :  all  that  shall  see  them,  shall  know 
them,  that  these  are  the  seed  which  the  Lord  hath  blessed. 

10.  I  wilP^  greatly  rejoice  in  the  Lord,  and  my  soul  shall  be  joyful 
in  my  God :  for  He  hath  clothed  me  with  the  garments  of  salvation : 
and  with  the  robe  of  justice  He  hath  covered  me,  as  a  bridegroom 
decked  with  a  crown,  and  as  a  bride  adorned  with  her  jewels. 

11.  For  as  the  earth  bringeth  forth  her  bud,  and  as  the  garden 
causeth  her  seed  to  shoot  forth ;  so  will  the  Lord  God  make  justice 
spring  forth,  and  praise  before  all  the  nations. 


CHAPTER   LXIL 

THE   PROPHET   WILL    NOT    CEASE    FROM    PREACHING    CHRIST  :     TO    WHOM    ALL   NATIONS 
SHALL    BE    converted:    AND    WHOSE    CHURCH    SHALL    CONTINUE    FOREVER. 

1.  For  Sion's  sake,  I  will  not  hold  my  peace,^  and  for  the  sake  of 
Jerusalem,  I  will  not  rest,  till  her  Just  One^  come  forth  as  brightness, 
and  her  Savior^  be  lighted  as  a  lamp. 

2.  And  the  Gentiles  shall  see  thy  Just  One,  and  all  kings  thy 
Glorious  One  ;'*  and  thou  shalt  be  called  by  a  new  name,^  which  the 
mouth  of  the  Lord  shall  name. 

3.  And  thou  shalt  be  a  crown  of  glory  in  the  hand  of^  the  Lord, 
and  a  royal  diadem  in  the  hand  of  thy  God. 


**  Qod  wiahea  perfect  sacriflces  to  be  offered.  Any  faithlessness  in  religious  acts  is  specially  displeasing. 
St.  Jerome  says:  "The  meaning  i.«t,  that  Ood  loves  the  poverty  of  the  just,  rather  than  the  gifts  of  the 
rich,  which  are  the  fruits  of  rapine  and  iniquity." 
"  The  race  of  faithful  worshippers. 

"  The  Church  answers,  being  grateful  for  the  privileges  bestowed  on  her. 
'  The  prophet  is  determined  to  pray  for  Sion,  until  she  recover  her  lost  splendor. 
"  P.  "  KighteousneBS." 
»  II.  P.  '•  The  salvation^'    V.  gives  the  concrete  nouns  in  this  and  the  following  verses. 

*  *'  All  kings,  0  Jerusalem  and  Sion,  shall  see  thy  Glorious  One,  who  was  born  of  thy  race,  who  being 
lifted  up  on  the  cross,  in  the  midst  of  thee,  drew  all  to  Himself,  so  that  the  Qentiles  see  His  justice, 
whereby  He,  the  Creator  of  all,  took  pity  on  the  nations;  and  the  kings  see  Uis  glory,  wherewith  Hu  was 
glorified  on  the  cross,  and  He  subjected  all  things  to  His  empire."  St.  Jerome. 

*  This  new  name  denotes  an  improved  condition. 

«  The  crown,  although  an  ornament  of  the  head,  is  said  to  be  in  the  hand  of  Qod,  to  denote  Dirine 
favor  and  protection.  St.  Jerome  saj  s,  that  •*  the  imperial  crown  is  adorned  with  the  merits  of  the  mar- 
tyrs, as  with  a  variety  of  precious  stones,  and  is  in  the  hand  of  Qod,  who  crowns  His  Son  by  their 
victories." 


ISAIAH    LXII.  Sd 

4.  Thou  shalt  no  more  be  called  Forsaken  -J  and  thy  land  shall  no 
more  be  called  Desolate  :^  but  thou  shalt  be  called  My  pleasure  in 
her,^  and  thy  land  inhabited  '}^  because  the  Lord  hath  been  well 
pleased  with  thee :  and  thy  land  shall  be  inhabited. 

5.  For  the  young  man  dwelleth  with  the  virgin,  and  thy  children 
shall  dwell  in  thee.  And  the  bridegroom  rejoiceth  over  the  bride, 
and  thy  God  will  rejoice  over  thee. 

6.  Upon  thy  walls,  0  Jerusalem,  I  have  appointed  watchmen^^  all 
the  day,  and  all  the  night,  they  shall  never  hold  their  peace. ^^  Ye 
that  are  mindful  of  the  Lord,  hold  not  your  peace, 

7.  And  give  Him  no  silence  till  He  establish,  and  till  he  make 
Jerusalem  a  praise^^  in  the  earth. 

8.  The  Lord  hath  sworn  by  His  right  hand,  and  by  the  arm  of  His 
strength :  surely  I  will  no  more  give  thy  corn  to  be  food  for  thy^* 
enemies :  and  the  sons  of  the  strangers  shall  not  drink  thy  wine,  for 
which  thou  hast  labored. 

9.  For  they  that  gather  it  shall  eat  it,  and  shall  praise  the  Lord  : 
and  they  that  bring  it  together,  shall  drink  it  in  My  holy  courts. 

10.  Go  through,  go  through  the  gates,^^  prepare  the  way  for  the 
people,  make  the  road  plain,  pick  out  the  stones,  and  lift  up  the 
standard^®  to  the  peoples. 

11.  Behold,  the  Lord  hath  made  it  to  be  heard  in  the  ends  of  the 
earth,  tell  ye  the  daughter  of  Sion :  Behold,  thy  Savior^''  cometh : 
behold  His  reward  is  with  Him,  and  His  work  before  Him. 

12.  And  they  shall  call  them :  The  holy  people,  the  redeemed  of 
the  Lord.  But  thou  shalt  be  called :  A  city  sought  after,  and  not 
forsaken. ^^ 


■"  Azubah.  '  Shemamah.  ^  Hephzibah- 

*°  Beulah  :  "  Married."  The  land  received  this  appellation,  as  being  protected  by  God  like  a  favored 
bride.  St.  Jerome  refers  it  to  the  Church,  which  being  desolate,  whilst  the  Gentiles  were  engaged  in 
idolatry,  is  now  the  favored  spouse  of  Christ. 

"  The  prophets  assumed  this  character,  inasmuch  as  they  warned  the  people  of  impending  dangers, 
and  excited  them  to  praise  God.  In  the  Church  the  angels,  the  Apostles,  and  all  her  teachers,  discharge 
this  office. 

11  p   a  jjq  rest" — cease  not  invoking  Him. 

"  A  subject  of  praise  and  admiration  :  "Till  Jerusalem,  which  fell  in  the  Jews,  and  was  made  an  ex- 
ample and  an  object  of  execration,  become  the  subject  of  the  praise  of  the  whole  world."  St.  Jerome. 

^*  God  promises  not  to  let  their  provisions  fall  under  the  power  of  their  enemies.  St.  Jerome  interprets 
it  of  the  Eucharist:  "The  wheat  of  which  the  heavenly  bread  is  made,  is  that  of  which  our  Lord  says  : 
'My  Flesh  is  meat  indeed:'  and  again  of  the  wine:  'My  Blood  is  drink  indeed,'  " 

^'  This  may  be  understood  as  addressed  to  the  surrounding  nations,  who  are  called  on  to  go  forth  and 
welcome  the  Israelites  returning  from  exile.  Supra  57  :  14.  St.  Jerome  applies  it  to  the  Apostles  and 
their  successors,  who  are  to  prepare  the  way  for  the  entrance  of  the  nations  into  the  Church. 

^^  Raise  aloft  a  standard,  around  which  they  may  rally,  "  that  the  whole  world  may  hear  of  the  sufifer- 
'ing  of  the  Creator  of  all."  St.  Jerome. 

"  H.  P.  "  Salvation."  Zach.  9:9;  Matt.  21 :  5. 

"  The  Church  is  sought  out  from  among  the  nations,  and  shall  never  be  forsaken.  "  The  city  shall 
never  be  called  '  forsaken,'  as  it  was  previously  called,  either  among  the  Jews,  on  account  of  their  denial. 


264  THE    PROPHECY    OF    ISAIAH. 


CHAPTER   LXIII. 

Christ's  victory  over  his  enemies  j  his  mercies  to  his  people:  their  complaint. 

1.  Who  is  this  that  cometh  from  Edom/  with  dyed^  garments  from 
Bosra,^  this  Beautiful  One^  in  His  robe,  walking  in  the  greatness  of 
His  strength  V  I,  that  speak  justice,  and  am  a  defender  to  save.^ 

2.  Why  then  is  Thy  apparel  red,  and  Thy  garments  like  theirs 
that  tread  in  the  wine-press  ? 

3.  I  have  trodden  the  wine-press  alone,^  and  of  the  Gentiles  there 
is  not  a  man  with  Me :  I  have  trampled  on  them  in  My  indignation, 
and  have  trodden  them  down  in  My  wrath,  and  their  blood  is  sprinkled 
upon  My  garments,  and  I  have  stained  all  My  apparel. 

4.  For  the  day  of  vengeance^  is  in  My  heart :  the  year  of  My  re- 
demption^ is  come. 

5.  I  looked  about,  and  there  was  none  to  help :  I  sought,^^  and 
there  was  none  to  give  aid :  and  My  own  arm  hath  saved  Me,"  and 
My  indignation^^  itself  helped  Me. 


or  am6ng  the  Gentiles,  on  account  of  their  idolatry  :  but  it  shall  be  called  *  sought  after,'  ^P  Hebrew, 
nU^ni)  so  that  in  conseciuence  of  the  increase  and  variety  of  virtues,  it  shall  receive  new  names."  St. 
Jerome. 

•  A  conqueror  returning  from  Idumea  seems  to  be  contemplated  by  the  prophet:  but  our  Lord,  with 
the  marks  of  His  sufferings,  is  the  great  object  presented  to  the  angels,  as  St.  Jerome  observes. 

^  Bloodstained,  v.  3. 

'  A  chief  city  of  Idumea  was  so  called,  although  a  city  of  the  same  name  in  the  territory  of  Moab  is 
also  mentioned.  It  is  thought  to  be  the  same  city,  which,  at  different  periods,  was  sulyect  to  the  Moabites 
and  Idumeans. 

•  P.  "Glorious" — exulting  in  his  bloodstained  robe,  the  evidence  of  victory. 

•  Displaying  by  his  proud  gait  his  success. 

■  He  answers  and  claims  the  praise  of  just  sentiments,  and  of  the  successful  defence  of  the  good  cause. 
Christ,  our  Lord,  is  described.  St.  Jerome  thus  paraphrases  it:  "I  speak  justice,  inflicting  evils  on  the 
wicked,  and  bestowing  rewards  on  the  good:  I  came  to  oppose  the  adverse  powers,  and  to  proclaim  release 
to  the  captives,  and  to  set  the  prisoners  free,  that  the  enemy  may  be  punished,  and  the  captives  set  at 
liberty." 

■"  Ho  compares  himself  to  a  man  who  treads  out  the  grapes  in  a  wine-vat,  and  stains  his  clothes  with 
the  Juice.  This  denotes  the  crushing  and  punishing  of  unbelievers  in  the  Divine  visitation.  "  He  alone 
trod  this  wine-press,  in  which  torments  are  prepared  by  the  Savior  for  the  wicked,  and  rewards  for  the 
good,  and  Ho  had  no  helper;  for  neither  angel,  nor  archangel,  thrones,  dominations,  or  any  heavenly 
powers  assumed  a  human  body,  and  suffered  for  us,  and  trampled  under  foot  the  adverse  powers."  St. 
Jerome. 

'  The  day  on  which  the  comiueror  took  vengeance  of  the  enemies  of  his  country :  the  day  on  which 
Christ  crushed  the  enemies  of  mankind.  Human  redemption  is  the  result  of  His  triumph  over  them  by 
the  cross. 

'  P.  "Of  my  redeemed:"  the  time  in  which  Christ  gave  freely  to  man  the  benefits  of  redemption. 

**>  H.  P.  "I  wondered  that  there  was  none  to  uphold." 

"  Wrought  victory  for  mo.    P.  "Brought  salvation  to  me."    Al.  "Saves  for  me."    L.  "Aided  mc." 
Christ,  by  His  own  strength,  as  God  incarnate,  brought  salvation  to  His  followers. 
"  Supra  69  :  16.    "Justice"  is  ther*  mentioned. 


ISAIAH    LXIII.  its 

6.  And  I  have  trodden  down  peoples  in  My  wrath,  and  have  made 
them  drunk^^  in  My  indignation,  and  have  brought  down  their  strength 
to  the  earth. 

7.  I  will  remember  the  tender  mercies  of  the  Lord,^^  the  praise^^  of 
the  Lord  for^^  all  the  things  that  the  Lord  hath  bestowed  on  us,  and 
for  the  multitude  of  His  good  things  to  the  house  of  Israel,  which 
He  hath  given  them  according  to  His  kindness,  and  according  to  the 
multitude  of  His  mercies. 

8.  And  He  said :  Surely  they  are  My  people,  children  that  will  not 
lie  :^^  so  He  became  their  Savior.^^ 

9.  In  all  their  affliction  He  was  not  troubled,^®  and  the  angel  of  His 
presence^^  saved  them :  in  His  love  and  in  His  mercy.  He  redeemed 
them,  and  He  carried  them  and  lifted  them  up,^^  all  the  days  of  old. 

10.  But  they  provoked  to  wrath,  and  afflicted  the  Spirit  of  His 
Holy  One  :^^  and  He  was  turned  to  be  their  enemy,  and  he  fought 
against  them.^ 

11.  And  He^^  remembered  the  days  of  old  Moses,  and  His  people: 
Where  is  He^  that  brought  them  up  out  of  the  sea,  with  the  shepherds^^ 
of  his  flock  ?  where  is  he  that  put  in  the  midst  of  them^  the  Spirit  of 
His  Holy  One  ?28 

12.  He  that  brought  out  Moses  by  the  right  hand,  by  the  arm  of 
His  majesty  :^  that  divided  the  waters  before  them,  to  make  Himself 
an  everlasting  name.^ 


"  With  blood. 

"  This  appears  to  be  the  language  of  the  prophet  himself,  who,  having  stated,  in  the  person  of  Christ, 
His  triumph  over  the  wicked,  commemorates  His  mercies  to  His  people. 

^'  H.  P.  "  Praises."  ^°  According  to. 

"  n.  P.  "  Lie"— prove  false. 

18  "The  intelligent  reader  may  silently  consider  why  many  are  not  saved,  if  He  saved  them,  and  loved 
them,  and  spared  His  children,  and  redeemed  them  by  His  blood,  and  received  and  exalted  them  after 
having  received  them.  The  manifest  reason  is  subjoined:  they  did  not  believe;  but  they  exasperated 
His  Holy  Spirit."  St.  Jerome. 

"  Many  take  the  negative  X7  for  the  pronoun  y").    P.  "He  was  afflicted." 

^  The  angel  who  represented  Him,  as  the  people  journeyed  through  the  desert. 

2^  These  expressions  denote  His  fatherly  care  of  the  people  on  their  journey. 

23  P.  «'  His  Holy  Spirit."  Eph.  4  :  30. 

^  The  Divine  displeasure,  occasioned  by  the  unbelief  and  prevarications  of  the  people,  is  expressed 
after  a  human  manner. 

^  St.  Jerome  explains  this  of  God,  who  is  said  to  remember  what  is  ever  present  to  His  Divine  mind. 
He  renewed,  in  the  minds  of  the  Israelites,  the  remembrance  of  the  ancient  times,  when  Moses  was  at 
the  head  of  the  people. 

25  God. 

^'  Moses  and  Aaron.  Ps.  76  :  21.    R.  approves  V.  rendering  in  the  plural.    P.  "  Shepherd." 

^  P.  "Within  him."  It  means  in  the  midst  of  the  people.  St.  Jerome  says,  that  we  should  understand 
by  the  spirit  the  angel  who  was  the  leader  of  the  Israelites, 

«  P.  "His  Holy  Spirit." 

^  God.  by  His  power,  led  forth  Moses,  supporting  him,  being,  as  it  were,  ever  at  his  right  hand. 

^  This  was  the  result  of  the  Divine  action,  rather  than  the  end  proposed  to  Himself  by  Almighty  God, 
whose  acts,  however,  necessarily  tend  to  His  own  greater  glory. 


I 


THE    PROPHECY    OF    ISAIAH. 

13.  He  that  led  them  out  through  the  deep,  as  a  horse  in  the  wil- 
derness^^ that  stumbleth  not. 

14.  As  a  beast  that  goeth  down^  in  the  field,^  the  Spirit  of  the 
Lord  was  their  leader  :^  so  didst  thou  lead  Thy  people  to  make  Thy- 
self a  glorious  name. 

15.  Look  down  from  heaven,  and  behold  from  Thy  holy  habitation 
and  the  place  of  Thy  glory :  where  is  Thy  zeal,^  and  Thy  strength, 
the  greatness  of  Thy  tenderness,^  and  of  thy  mercies  ?  they  have 
held  back  themselves  from  me.^ 

16.  For  Thou  art  our  father,  and  Abraham  knoweth  not  us,^  and 
Israel  is  ignorant  of  us:  Thou,  0  Lord,  art  our  Father,  our  Re- 
deemer, from  everlasting  is  Thy  name. 

17.  "Why  hast  Thou  made  us  stray,^^  0  Lord,  from  Thy  ways? 
why  hast  Thou  hardened  our  heart,^^  that  we  should  not  fear  Thee  ? 
return'*^  for  the  sake  of  Thy  servants,  the  tribes  of  Thy  inheritance. 

18.  They  have  possessed  Thy  holy  people  as  nothing  :^  our  enemies 
have  trodden  down  Thy  sanctuary. 

19.  We  are  become  as  in  the  beginning,  when  Thou  didst  not  rule 
over  us,^  and  when  we  were  not  called  by  Thy  name. 


"'  On  a  plain.  The  name  of  wilderness  was  given  to  a  vast  tract  of  country  not  well  inhabited.  The 
course  of  the  people  through  the  sea  is  likened  to  the  easy  and  rapid  course  of  a  horse  in  an  open  and 
level  country. 

"  That  moves  rapidly.  ^  P.  "  Into  the  valley." 

**  P.  "  Caused  him  to  rest."  The  repose  of  the  people  in  the  promised  land  is  likened  to  that  of  a  beast 
In  a  valley. 

'*  In  behalf  of  Thy  people.  ^  Thy  great  tenderness. 

"  P.  "Are  they  restrained?"  The  people  complain  that  they  no  longer  experience  the  tenderness  of 
Divine  mercy.  St.  Jerome  observes :  "  The  afifection  of  His  paternal  heart  is  overcome,  whilst  the  in- 
credible clemency  of  Qod  is  defeated  by  the  greatness  of  sins,  so  that  He  withholds  His  assistance,  who 
was  not  wont  to  look  on  the  oppressed  with  indifference." 

"  Abraham  appears  to  ignore  them ;  Israel  acts  as  if  he  knew  them  not.  Although  both  were  long 
since  departed,  their  interest  in  their  posterity  was  expected  to  continue;  but  "they  do  acknowledge  their 
children,  who,  they  see,  are  no  longer  loved  by  God."  St.  Jerome.  Tbe.se  appeal  directly  to  God  Himself, 
and  implore  Him  to  show  Himself  their  Father  and  Redeemer.  Calvin  admits  that  this  passage  does  not 
prove  that  the  departed  saints  have  no  care  for  us. 

"  This  is  a  bold,  but  usual  way  of  expressing  the  Divine  control  over  the  evil  actions  of  men,  and  the 
Divine  economy  in  permitting  them.  God  does  not  cause  errors  or  sin,  but,  by  a  just  counsel,  He  some- 
times withholds  the  light  and  grace  which  might  have  prevented  them:  "Not  that  God  is  the  cause  of 
error  and  obduracy,  but  inasmuch  as  His  patience,  whilst.  He  awaits  our  salvation,  by  not  chastising 
offenders,  may  seem  to  be  the  cause."  St.  Jerome. 

40  By  communicating  grace,  whereby  it  might  be  softened  and  healed,  and  by  continuing  indulgence: 
^Tor,  whilst  Thou  promisest  me  clemency,  and,  as  a  merciful  Father,  dissemblest  my  obstinacy,  and,  as  a 
ekilful  physician,  concealest  the  sharp  instrument,  in  order  not  to  terrify  the  patient  before  the  opera- 
tion, Thou  hast  made  me  neglectful."  St.  Jerome. 

*'  Turn  to  us :  be  once  more  merciful.  • 

«  P.  "  But  a  little  while."  R.  and  Kooher  approach  the  meaning  of  V.  It  was  a  small  matter  for  them 
to  have  had  Thy  people  under  their  control.  Thy  enemies  have  trodden  down  Thy  sanctuary  itself.  "  No 
doubt  ho  means  the  temple,  which  the  victorious  Romans  trampled  under  foot."  St.  Jerome. 

"  Symmachus,  whose  translation  R.  approves,  renders  it:  "We  have  become  as  those  whom  Thou  hast 
not  ruled  over  of  old,  and  on  whom  Thy  name  has  not  been  invoked."  St.  Jerome  observes:  "  Ail  those 
things  were  fulfilled  after  the  passion  of  our  Lord,  and  continue  to  be  fulfilled  down  to  this  day." 


ISAIAH    LXIV. 


CHAPTER   LXIV. 

THE  PROPHET  PRAYS  FOR  THE  RELEASE  OF  HIS  PEOPLE,  AND  FOR  THE  REMISSION 

OF  THEIR  SINS. 

1.  0  THAT  Thou  wouldst  rend  the  heavens,  and  wouldst  come 
down '}  the  mountains  would  melt  away  at  Thy  presence.^ 

2.  They  would  melt  as  at  the  burning  of  fire,  the  waters  would  boil 
with  fire,  that  Thy  name  might  be  made  knoSvn  to  Thy  enemies ;  that 
the  nations  might  tremble  at  Thy  presence. 

3.  When  Thou  shalt  do  wonderful  things,  we  shall  not  bear  them  :^ 
Thou  didst  come  down,  and  at  Thy  presence  the  mountains  melted 
away. 

4.  From  the  beginning  of  the  world  they  have  not  heard,  nor  per- 
ceived with  the  ears :  the  eye  hath  not  seen,  0  God,  besides  Thee, 
what  things  Thou  hast  prepared  for  them  that  wait  for  Thee.^ 

5.  Thou  hast  met^  him  that  rejoiceth,  and  doeth  justice :  in  Thy 
ways  they  shall  remember  Thee  :^  behold,  Thou  art  angry,  and^  we 
have  sinned :  in  them^  we  have  been  always,  and  we  shall  be  saved. 

6.  And  we  are  all  become  as  one  unclean,  and  all  our  just  works® 


*  This  is  a  bold  expression  of  desire  for  a  Divine  manifestation.  It  is  understood  by  St.  Jerome  as  a 
prayer  for  the  Incarnation.  "We  beseech  Thee,  and  say:  '01  that  Thou  wouldst  rend  the  heavens,  and 
■wouldst  come  down ;'  that,  as  Thou  art  always  promised,  Thou  wouldst  at  length  fulfil  the  promises. 
This  was  said  at  a  time  when  the  Savior  had  not  yet  come,  and  had  not  assumed  our  nature  and  sub- 
stance from  the  Virginal  womb  to  save  man."  St.  Jerome. 

=  The  mountains  would  melt,  as  fire  kindles  brush,  or  boils  water,  that  is,  speedily  and  easily.  All 
obstacles  would  vanish  at  His  presence. 

'^  The  text  states  that  God  had  done  "  terrible  things  we  looked  not  for."  St.  Jerome  observes :  "  When 
He  shall  have  done  wonders,  and  shown  signs  in  the  Gospel,  as  formerly  in  Egypt  and  the  desert,  they 
shall  acknowledge  that  they  cannot  bear  the  glory  of  His  coming." 

*  The  mysteries  revealed  by  Christ,  the  Incarnation  and  Redemption  especially,  were  beyond  all  the 
events  of  former  ages,  and  beyond  the  expectation  of  men  ;  few  of  whom  had  even  a  faint  anticipation  of 
them.  The  Apostle  quotes  this  passage  freely,  1  Cor.  2:9:  "  Not  rendering  it  word  for  word,  which  he 
cares  not  to  do,  but  expressing  the  true  meaning,  and  employing  it  to  prove  what  he  has  in  view."  St. 
Jerome. 

*  With  approval  and  with  rewards.  Dathe  thinks  that  this  verse  depends  on  the  interjection  J<17  of 
the  first  verse.  The  prophet  desires  that  God  would  meet  favorably  the  man  who  rejoices  in  virtuous 
actions,  and  who  is  mindful  of  the  Divine  Name. 

•*  In  the  observance  of  the  Divine  commandment. 

■'  The  conjunction  here  is  equivalent  to  "for."    P.  "  Because  we  sinned,  Thou  wert  angry."  St.  Jerome. 

^  In  the  ways  of  God.  They  acknowledged  His  authority,  although  they  often  transgressed.  St. 
Jerome  explains  H.  as  meaning :  We  have  always  been  in  sin,  but  we  shall  be  saved  through  Thy  mercy 
only, 

"  Works  in  themselves  good  are  often  imperfect,  or  sinful,  for  want  of  proper  dispositions.  St.  Jerome 
refers  the  text  to  the  ceremonies  of  the  law :  "If  any  one,  after  the  Gospel  of  Christ,  and  the  coming  of 
the  Son  of  God,  observe  the  ceremonies  of  the  law,  which  was  introductory,  let  him  hearken  to  the  people, 
who  acknowledge  that  all  such  justice  is  compared  to  a  filthy  rag." 


I 


IW  THE    PROPHECY    OF    ISAIAH. 

as  the  rag  of  a  menstruous  woman :  and  we  have  all  fallen  as  a  leaf, 
and  our  iniquities,  like  the  wind,  have  taken  us  away. 

7.  There  is  none  that  calleth  on  thy  name ;  that  riseth  up,  and 
taketh  hold  of  Thee  :^"  Thou  hast  hid  Thy  face  from  us,  and  hast 
crushed  us  because"  of  our  iniquity. 

8.  And  now,  0  Lord,  Thou  art  our  father,  and  we  are  clay :  and 
Thou  art  our  Maker,  and  we  all  are  the  works  of  Thy  hands. 

9.  Be  not  very  angry,  0  Lord,  and  remember  no  longer  our 
iniquity :  behold,  see,  we  are  all  Thy  people. 

10.  The  city  of  Thy  sanctuary^  is  become  a  desert ;  Sion  is  made 
a  desert ;  Jerusalem  is  desolate. 

11.  The  house  of  our  holiness,  and  of  our  glory ,^  where  our  fathers 
praised  Thee,  is  burnt  with  fire,  and  all  our  lovely  things  are  turned 
into  ruins. ^^ 

12.  Wilt  Thou  refrain  Thyself,  0  Lord,  upon  these  things  ?  wilt 
Thou  hold  Thy  peace,  and  afflict  us  vehemently  ?^ 


CHAPTER  LXV. 

THE  GENTILES  SHALL  SEEK  AND  FIND  CHRIST:  BUT  THE  JEWS  WILL  PERSECUTE  HIM, 
AND  BE  REJECTED :  ONLY  A  REMNANT  SHALL  BE  RESERVED.  THE  CHURCH  SHALL 
MULTIPLY,  AND  ABOUND  WITH  GRACES. 

1.  They  have  sought^  Me  that  before  asked  not /or  Me^  they  have 
found  Jfe,  that  sought  Me  not.  I  said :  Behold  Me,  behold  Me,  to 
a  nation  that  did  not  call  upon  My  name.^ 

2.  I  have  spread  forth  My  hands  all  the  day  to  an  unbelieving 


^  By  earnest  supplication  and  true  devotedness. 

"  Lit.  "In  the  hand." 

'<»  P.  "  Thy  holy  cities."  Vitringa  and  R.  understand  Jerusalem,  which  was  as  two  cities,  the  upper 
and  the  lower. 

"  P.  "Our  holy  and  our  beautiful  house." 

"  The  dentruction  of  the  temple  by  the  Romans  is  referred  to,  as  St.  Jerome  observes :  "  It  is  super- 
fluous to  dwell  on  what  is  manifest,  sine©  all  their  lovely  places  are  in  ruins;  and  the  temple,  which  was 
celebrated  throughout  the  world,  has  become  the  purlieu  of  a  new  city,  which  is  named  £lia,  from  its 
founder." 

'*  Suffer  us  to  be  afflicted. 

•  H.  P.  "  I  am  sought  of." 

^  The  call  of  the  Gentiles  to  faith  in  Christ  is  plainly  meant  Rom.  10  :  20.  St.  Jerome  says:  ''The 
Lord  and  Savior  answers :  Far  fl-om  being  rigid  and  cruel,  I  desire  that  the  sinner  repent  rather  than 
die,  and  I  reject  not  the  penitent  children  who  preserve  the  dignity  of  their  name  :  yea,  I  wish  to  save 
even  those  who  are  strangers." 


ISAIAH    LXV.  269 

people,^  who   walk    in    a  w^ay  that   is   not   good,   after   their   own 
thoughts ; 

3.  A  people  that  continually  provoke  Me  to  anger  before  My  face  ; 
that  immolate  in  gardens,^  and  sacrifice^  upon  bricks ; 

4.  That  dwell  in  sepulchres,^  and  sleep  in  the  temple  of  idols ;''  that 
eat  swine's  flesh,^  and  profane^  broth  is  in  their  vessels ; 

5.  That  say :  Depart  from  me,^°  come  not  near  me,  because  thou 
art  unclean  :^^  these  shall  be  smoke  in  My  anger,^^  a  fire  burning  all 
the  day. 

6.  Behold,  it  is  written  before  Me :  I  will  not  be  silent,  but  I  will 
render  and  repay  into  their  bosom, 

7.  Your  iniquities,  and  the  iniquities  of  your  fathers  together, 
saith  the  Lord,  who  have  sacrificed^^  upon  the  mountains,  and  have 
reproached  Me^^  upon  the  hills ;  and  I  will  measure  back  their  first 
work  into  their  bosom.^^ 

8.  Thus  saith  the  Lord :  As  if  a  grain*®  be  found  in  a  cluster,  and 
it  be  said :  Destroy  it  not,  because  it  is  a  blessing  :  so  will  I  do  for 
the  sake  of  My  servants,  that  I  may  not  destroy  the  whole. 

9.  And  I  will  bring  forth  a  seed  out  of  Jacob,  and  out  of  Juda  a 
possessor  of  My  mountains  :^^  and  My  elect  shall  inherit  it,  and  My 

servants  shall  dwell  there. 

» 

10.  And  the  plains^^  shall  be  turned  to  folds  of  flocks,  and  the 


3  The  Israelites.  Rom.  10  :  21.  *  Groves. 

*  P.  "  Burneth  incense."  R.  thinks  that  a  superstitious  rite  is  pointed  out,  by  which  incense  was 
burnt  on  bricks  marked  with  certain  letters  or  magical  signs  in  honor  of  an  idol.  "  They  united  luxury 
with  idolatry,  pleasure  with  sacrifice,  and  instead  of  one  altar  of  rough  stones  erected  according  to  the 
law  of  God,  they  stained  with  the  blood  of  victims  burnt  bricks,  and  mounds  of  earth,"  St.  Jerome. 

•*  Those  who  professed  necromancy  sometimes  passed  the  night  in  tombs,  with  a  view  to  wake  the 
dead,  or  receive  communications  in  dreams. 

■"  It  was  customary  to  sleep  there,  with  the  same  hope  of  obtaining  knowledge  in  dreams.  P.  "Lodge 
in  the  monuments."  R.  supports- V.    The  Jews  often  fell  into  the  superstitions  practised  by  the  heathen. 

*  This  was  used  by  the  heathen  in  sacrifices  on  occasion  of  marriages  and  treaties,  and  at  other  times. 
"  Broth  of  swine's  flesh  was  used  in  their  rites.  "  "Keep  to  thyself."  Lowth. 

"  P.  <'  I  am  holier  than  thou."    They  regarded  themselves  as  holy  on  account  of  their  superstitions. 

^^  P.  "In  my  nose."  Anger  is  conceived  as  manifesting  itself  by  the  breathing  of  the  nostrils.  It  is 
ascribed  to  God,  as  St.  Jerome  remarks,  not  that  lie  is  subject  to  those  passions,  which  he  allays  in  us  by 
the  gift  of  His  grace,  but  that  we  may  understand  His  disposition  in  our  regard. 

"  H.  P.  «'  Burned  incense."  "  H.  P.  "  Blasphemed." 

"  As  things  given  were  generally  received  in  the  girdle,  whose  ample  folds  formed  a  purse,  or  place  of 
deposit,  the  phrase  of  repaying  into  their  bosom  is  equivalent  to  bestowing  recompense.  It  is  also  used 
to  signify  punishing. 

^•^  II.  P.  "  The  new  wine."  When  by  some  accident  the  vine  fails  to  bring  its  fruit  to  maturity,  if  a 
good  cluster  be  discovered  on  it,  it  is  preserved  as  a  token  of  blessing.  God,  likewise,  preserves  such  of 
His  people  as  shun  superstition  and  vice,  whilst  prevailing  around  them.  "  Amidst  the  great  multitude 
of  Jews  who  offend  God,  if  I  find  a  few  just  men,  I  will  deliver  them,  He  says,  from  the  destruction 
which  awaits  the  many."  St.  Jerome. 

"  This  may  be  understood  of  the  return  of  a  remnant  of  the  Jews  to  the  mountains  of  Judea;  but  it 
suits  better  the  elect,  the  members  of  the  Church,  who  inherit  the  promises. 

^^  P.  "  Sharon,"  a  level  country  near  Lydda  and  Joppe,  and  northward  to  Cesarea,  or  Mount  Carmel, 
remarkable  for  its  fertility,  and  well  adapted  for  sheepwalks. 


2T0  THE    PROPHECY    OF    ISAIAH. 

valley  of  Achor^^  into  a  place  for  the  herds  to  lie  down  in,  for  My 
people  that  have  sought  Me. 

11.  And  ye  that  have  forsaken  the  Lord,  that  have  forgotten  My 
holy  mount,  that  set  a  table  for  fortune,  and  offer  libations  upon  it  :^ 

12.  I  will  number  you  for  the  sword,^^  and  ye  shall  fall  by 
slaughter :  because  I  called,  and  ye  did  not  answer :  I  spake,  and  ye 
did  not  hear  :^  and  ye  did  evil  in  My  eyes,  and  ye  have  chosen  the 
things  that  displease  Me. 

13.  Therefore  thus  saith  the  Lord  God :  Behold,  My  servants  shall 
eat,  and  ye  shall  be  hungry  :^  behold  My  servants  shall  drink,  and 
ye  shall  be  thirsty. 

14.  Behold,  My  servants  shall  rejoice,  and  ye  shall  be  confounded: 
behold  My  servants  shall  praise  for  joyfulness  of  heart,  and  ye  shall 
cry  for  sorrow  of  heart,  and  shall  wail  for  grief  of  spirit. 

15.  And  ye  shall  leave  your  name  for  an  execration  to  My  elect  :^^ 
and  the  Lord  God  will  slay  thee,^  and  call  His  servants  by  another 
name  :^ 

16.  In  which^  he  that  is  blessed^  upon  the  earth,  shall  be  blessed 
in  God,  amen  :^  and  he  that  sweareth  on  the  earth,  shall  swear  by 
God,  amen  :^  because  the  former  distresses'^  are  forgotten,  and  because 
they  are  hidden  from  My  eyes. 

.  17.  For  behold,  I  create  new  heavens,  and  a  new  earth  :^  and  the 

>  ^''  To  the  north  of  Jericho,  near  the  town  of  Ai.    These  countries  with  numerous  flocks  are  used  as 
images  of  a  great  body  of  faithful  worshippers. 

*^  P.  "  For  that  troop."  Qes.  understands  by  the  term  the  star  of  good  fortune,  which  several  Eastern 
nations  worshipped.  St^  Jerome  observes:  "  There  is  in  all  cities,  and  especially  in  Egypt  and  in  Alex- 
andria, an  old  custom  appertaining  to  idolatry,  that  on  the  last  day  of  the  year,  they  set  a  table  laden 
with  meats  of  various  kinds,  and  on  it  a  cup  of  wine  with  various  ingredients,  in  token  of  the  fertility  of 
the  past  or  future  year.  Even  the  Israelites  practised  this,  being  engaged  in  all  the  extravagances  of 
idolatry,  and  instead  of  sacrificing  victims  on  an  altar,  they  poured  out  libations  on  a  table  of  this  sort." 

^'  Destine  you  to  a  violent  death.  This  threat  was  fulfilled  in  the  punishments  which  from  time  to 
time  fell  on  the  idolatrous  Israelites,  and  on  those  who  rejected  the  Messiah. 

»  Prov.  1 :  24-31 ;  Infra  66  :  4 ;  Jer.  7  :  13. 

*•  The  blessings  of  Christianity  are  contrasted  with  the  desolate  condition  of  unbelievers. 

"  The  servants  of  God  should  desire  for  the  wicked  an  end  like  theirs.  See  Jer.  29  :  22.    No  heavier 
imprecation  could  be  pronounced. 
.    "*  The  pronoun  is  taken  collectively  for  the  people. 

*  The  Church  assembled  from  various  nations,  including  Jewish  conyerts,  was  to  be  known  as  Christian. 
"  The  new  name  Is  no  other  than  that  which  is  derived  from  the  name  of  Christ,  so  that  the  people  of 
God  be  no  longer  called  Jacob,  and  Juda,  and  Israel,  and  Ephraim,  and  Joseph,  but  Christian."  St. 
Jerome.  '^  This  were  better  omitted  in  the  translation,  serving  as  a  mere  conjunction. 

°*  lie  that  gives  praise,  or  who  implores  the  Divine  blessing.    P.  "  He  that  blesseth  himself." 

^  This  means  in  the  God  of  truth— the  true  God :  which  St.  Jerome  explains  of  Christ,  as  well  as  of 
His  Father. 

^  Swearing  being  an  appeal  to  God  is  an  act  of  homage  to  Uls  truth.  The  prophet  foretells  that  His 
worship  shall  be  universal,  so  that  all  acts  of  worship  shall  be  referred  to  Him. 

•'  The  occasions  given  for  Divine  displeasure— the  chastisements  which  they  provoked. 

**  This  may  be  understood  of  the  Christian  dispensation,  which  is  a  new  order  of  things :  but  it  is  more 
properly  referred  to  a  future  state.  Infra  66 :  22 ;  2  Pat.  8  :  13  ;  Apoc.  21  :  1.  St  Jerome  understands 
that  the  same  heaven  and  earth  shall  continue,  but  in  an  improved  condition. 


ISAIAH    LXV. 

former  things  shall  not  be  in  remembrance,  and  they  shall  not  come 
to  mind.^ 

18.  But  ye  shall  be  glad  and  rejoice  forever  in  these  things,  which 
I  create :  for  behold,  I  create  Jeru«alem^^  a  rejoicing,  and  the  people 
thereof  joy. 

19.  And  I  will  rejoice  in  Jerusalem,  and  joy  in  My  people  ;  and 
the  voice  of  weeping  shall  no  more  be  heard  in  her,  nor  the  voice  of 
crying. 

20.  There  shall  no  more  be  an  infant  of  days  there,^  nor  an  old 
man  that  shall  not  fill  up  his  days :  for  the  child  shall  die  a  hundred 
years  old,  and  the  sinner  being  a  hundred  years  old  shall  be  accursed. 

21.  And  they  shall  build  houses,  and  inhabit  them  :  and  they  shall 
plant  vineyards,  and  eat  the  fruits  of  them.^ 

22.  They  shall  not  build  and  another  inhabit :  they  shall  not  plant 
and  another  eat :  for  as  the  days  of  a  tree,^''  so  shall  be  the  days  of 
My  people,  and  the  works  of  their  hands  shall  be  of  long  continuance.^ 

23.  My  elect  shall  not  labor  in  vain,  nor  bring  forth  in  trouble  :^ 
for  they  are  the  seed  of  the  blessed  of  the  Lord,  and  their  posterity 
with  them.'^ 

24.  And  it  shall  come  to  pass,  that  before  they  call,  I  will  hear : 
as  they  are  yet  speaking,  I  will  hear  :^^ 

25.  The  wolf  and  the  lamb  shall  feed  together :  the  lion  and^  the 
ox  shall  eat  straw :  and  dust  shall  be  the  serpent's  food  :^  they  shall 
not  hurt,  nor  kill  in  all  My  holy  mountain,  saith  the  Lord.^^ 

^^  Lit.  "Upon  the  heart."  ^'  The  Church,  e.«pecially  in  her  triumphant  state. 

^'  No  one  shall  be  prematurely  taken  out  of  life.  A  man  dying  at  the  age  of  a  hundred  years  shall  be 
deemed  a  child  in  regard  te  the  general  longevity,  and  his  death  shall  be  considered  a  punishment  which 
his  sins  provoked.  This  seems  to  refer  to  a  state  of  great  longevity;  but  it  may  be  understood  of  the 
Church,  in  which  the  regenerated  infant  has  the  privileges  of  mature  virtue,  and  the  aged  man  may  pos- 
sess the  innocence  of  childhood.  Age,  however,  does  not  shelter  the  sinner.  St.  Jerome  explains  it  of  the 
resurrection:  "  At  that  time,  when  all  shall  be  of  the  same  age,  and  the  saint  and  the  sinner  shall  be 
perfected  by  a  like  resurrection,  they  shall  not  differ  one  from  the  other  in  time,  but  the  one  shall 
receive  rewards,  the  other  shall  be  dragged  to  punishment.  The  sinner  shall  be  accursed,  inasmuch  as 
he  shall  suffer  eternal  punishment,  his  body  remaining  undissolved." 

^  This  is  understood  by  St.  Jerome  of  each  one,  who  "is  filled  with  the  sweetness  of  the  Holy  Spirit, 
and  with  His  fruits,  charity,  joy,  peace,  faith,  continence,  patience." 

^  A  tree  vigorous  and  strong  presents  an  apt  image  of  great  age.  The  enjoyment  of  earthly  posses- 
sions is  a  type  of  better  goods. 

^  The  text  signifies  that  their  works  shall  grow  old  in  their  lifetime. 

39  p   «  YoT  trouble" — their  children  shall  not  cause  them  distress. 

^^  Sharing-  the  blessings,  which  they  are  afterwards  to  inherit,  St.  Jerome  explains  it  of  the  rapid 
diffusion  of  the  Gospel :  "All  nations  could  not  have  been  induced  to  believe  in  so  short  a  time,  had  not 
the  faith  been  forced  in  a  measure  on  them  by  miraculous  evidences." 

■"  The  Divine  favor  is  thus  marked.  God  delights  in  anticipating  the  wants  of  His  servants.  Ps.  31  :  5, 
Matt.  6:8.  «  H.  P.  "  Like." 

*^  The  Ferpent  is  said  to  feed  on  dust,  because  he  creeps  on  the  earth,  and  eats  insects  which  are  found 
in  the  dust.    The  prediction  of  Genesis  3  :  14  is  referred  to. 

^^  Supra  14  :  6.  This  is  a  description  of  the  influence  of  Christian  grace  in  bringing  men  into  harmony 
and  preserving  peace.    Such  is  its  power :  but  men  often  resist  it,  following  their  own  evil  propensities. 


2721  THE    PROPHECY    OF    ISAIAH. 


^  CHAPTER  LXVI. 

MORE  OF  THE  REPROBATION  OF  THE  JEWS,  AND  OF  THE  CALL  OF  THE  GENTILES. 

1.  Thus  saith  the  Lord :  Heaven  is  My  throne,  and  the  earth  My 
footstool :  what  is  this  house  that  ye  will  build  to  Me  ?  and  what  is 
this  place  of  My  rest  ?^ 

2.  My  hand  made  all  these  things,  and  all  these  things  were  made, 
saith  the  Lord.  But  to  whom  shall  I  have  regard,  but  to  him  that 
is  poor  and  little,  and  of  a  contrite  spirit,  and  that  trembleth  at  My 
words  ?^ 

3.  He  that  sacrificeth  an  ox,  is  as  if  he  slew  a  man  :^  he  that  killeth 
a  sheep  in  sacrifice,  as  if  he  should  brain  a  dog  :^  he  that  oifereth  an 
oblation,^  as  if  he  should  offer  swine's  blood :  he  that  remembereth*' 
incense,  as  if  he  should  bless^  an  idol.  All  these  things  have  they 
chosen  in  their  ways,  and  their  soul  is  delighted  in  their  abominations. 

4.  Wherefore  I  also  will  choose  their  mockeries  f  and  will  bring 
upon  them  the  things  they  feared :  because  I  called,  and  there  was 
none  that  would  answer :®  I  have  spoken,  and  they  heard  not :  and 
they  have  done  evil  in  My  eyes,  and  have  chosen  the  things  that  dis- 
please Me. 

5.  Hear  the  word  of  the  Lord,  ye  that  tremble  at  His  word :  Your 
brethren  that  hate  you,  and  cast  you  out  for  My  name's  sake,^®  have 


^  The  immensity  of  God  precludes  the  idea  of  His  presence  being  confined  to  a  material  temple.  Acts 
7  :  49 ;  17  :  24.  One  temple  had  been  erected  for  His  worship  by  His  order:  but  in  the  New  dispensation 
He  was  to  be  adored  throughout  the  world. 

'  God  must  be  worshipped  in  spirit  and  truth,  with  humility  and  compunction.  "  He  that  dwells  in 
heaven,  the  Creator  of  all  things,  who  denies  that  He  has  a  temple  on  earth,  willingly  chooses  as  His 
temple  the  humble  and  quiet  man,  who  trembles  at  His  words."  St.  Jerome. 

'  The  sacrifice  of  an  ox,  under  the  Christian  dispensation,  is  a  crime,  since  God  no  longer  wishes  to  be 
worshipped  after  this  fashion.  Under  the  Mosaic  law  persons  ofifering  sacrifice  might  incur  the  Divine 
anger  on  account  of  their  perverse  dispositions,  so  that  the  act  of  sacrifice  might  prove  offensive  to  God, 
like  the  crime  of  murder. 

*  To  kill  a  sheep  with  a  view  of  offering  it  in  sacrifice,  is  as  offensive  to  God  as  if  one  should  cut  off 
the  head  of  a  dog ;  which  animal  was  rejected  as  unclean. 

*  nn  J3.  Flour  and  oil  with  incense.  This  oblation,  which  was  prescribed  in  the  law,  is  now  offen- 
sive, like  the  pouring  out  of  swine's  blood  as  a  libation.  A  pure  offering  is  everywhere  presented.  Mai.  1:11. 

*  P.  "  Burnt'th."  See  I^v.2  :  2;  24  :  7. 

'  Honor  by  presenting  a  gift  which  is  styled  a  blessing.  Gen.  33  :  11 ;  1  Kings  25  :  27. 

'  As  the  Israelites  chose  to  walk  in  their  own  ways,  God  chooses  the  vain  objects  of  their  pursuits  as 
Instruments  of  their  punishment. 

»  Prov.  1 :  24  ;  Supra  06  :  12  ;  Jer.  7  :  13. 

*o  According  to  the  accents  and  punctuation,  this  is  connected  with  what  follows.  The  self  complacent 
man  fimoies  tbst  be  \»  th9  Cftuie  of  glorj  being  given  to  God. 


ISAIAH    LXVI.  273 

said :  Let  the  Lord  be  glorified,  and  we  shall  see^^  your  joy  :  but  they 
shall  be  confounded. 

6.  A  voice  of  the  people^^  from  the  city,  a  voice  from  the  temple,^^ 
the  voice  of  the  Lord  that  rendereth  recompense  to  his  enemies. 

7.  Before  she  was  in  labor,^^  she  brought  forth :  before  her  time 
came  to  be  delivered,  she  brought  forth  a  man-child. 

8.  Who  hath  ever  heard  such  a  thing  ?  and  who  hath  seen  the  like 
to  this  ?  shall  the  earth  bring  forth  in  one  day  ?  or  shall  a  nation  be 
brought  forth  at  once,  because  Sion  hath  been  in  labor,  and  hath 
brought  forth  her  children  ? 

9.  Shall  not  I  that  make  others  bring  forth  children,  Myself  bring 
forth,^^  saith  the  Lord  ?  shall  I,  that  give  generation  to  others,  be 
barren,^^  saith  the  Lord  thy  God  ? 

10.  Rejoice  with  Jerusalem,  and  be  glad  with  her,  all  ye  that  love 
her  :  rejoice  for  joy  mth  her,  all  ye  that  mourn  for  her,^''^ 

11.  That  ye  may  suck,  and  be  filled  with  the  breasts  of  her  con- 
solation :  that  ye  may  milk  out,  and  flow  with  delights  from  the 
abundance  of  her  glory. 

12.  For  thus  saith  the  Lord :  Behold,  I  will  bring  upon  her  as  it 
were  a  river  of  peace,  and  as  an  overflowing  torrent  the  glory  of  the 
Gentiles,  which  ye  shall  suck :  ye  shall  be  carried  at  the  breasts,  and 
upon  the  knees  they  shall  caress  you.^^ 

13.  As  one  whom  the  mother  caresseth,  so  will  I  comfort  you,  and 
ye  shall  be  comforted  in  Jerusalem. 

14.  Ye  shall  see,  and  your  hearts  shall  rejoice,  and  your  bones 


"  The  preposition  2  after  the  verb  to  see,  means  to  see  with  pleasure.    It  need  not  be  translated. 

^  Matt.  5:2.  "  Doubtless  be  intimates  that  Jerusalem  shall  be  surrounded  by  the  Eoman  army,  and 
divided  by  sedition  into  three  parties  within,  when  one  man  got  possession  of  the  temple  and  all  the  holy 
places,  fighting  abroad  against  the  enemies,  within  against  the  citizens.  At  that  time  in  the  city  and  in 
the  temple  the  cry  of  priests  and  Levites,  and  of  the  common  mass  of  both  women  and  children,  was 
heard,  when  the  Lord  repaid  Ilis  enemies,  fulfilling  His  threat :  '  Your  house  shall  be  left  to  you  deso- 
late :'  and  the  prophecy :  '  I  have  forsaken  My  house :'  when  the  presiding  angels  of  the  temple  said 
solemnly:  'Let  us  go  hence.' "  St.  Jerome. 

"  II.  P.  "  A  voice  of  tumult." 

"  The  speedy  conversion  of  the  Gentiles  is  likened  to  unexpected  parturition,  without  the  pains  of 
childbirth. 

"  H.  P.  "  Shall  I  bring  to  the  birth,  and  not  cause  to  bring  forth  ?"  God  signifies  that  he  is  not  wont 
to  leave  His  works  imperfect.  St.  Jerome  translates  it  as  if  God  Himself  claimed  to  bring  forth,  which 
might  be  said  figuratively,  inasmuch  as  He  gives  fecundity  to  the  Church.  "  He  who.  created  all  things 
from  nothing,  makes  from  all  nations  the  Church  of  the  faithful."  St.  Jerome. 

'"^  H.  P.  "  Shall  I  cause  to  bring  forth  and  shut  the  toomh."  God  intimates  that  He  is  not  going  to 
withhold  blessings  of  which  He  has  given  the  pledge  in  favors  already  bestowed. 

"  Consolation  is  offered  to  those  who  mourn  for  the  afilictions  of  the  Church.  "  The  command  is  given 
to  the  Apostles  and  apostolic  men,  who  love  both  cities  of  Jerusalem,  weeping  and  mourning  for  that 
which  has  fallen,  and  with  anxious  desire  awaiting  for  that  which  is  to  arise,  that  they  may  rejoice  with 
it  and  in  it."     St.  Jerome. 

"  Spiritual  delights  are  meant. 

18 


274  THE    PROPHECY    OF    ISAIAH. 

shall  flourish  like  an  herb  ;  and  the  hand^^  of  the  Lord  shall  be  known 
to  His  servants :  and  He  shall  be  angry  with  His  enemies. 

15.  For  behold,  the  Lord  will  come  with  fire,^°  and  His  chariots 
are  like  a  whirlwind,  to  render  His  wrath  in  indignation,  and  His 
rebuke  with  flames  of  fire. 

16.  For  the  Lord  will  judge  by  fire,  and  by  His  sword  unto  all 
flesh :  and  the  slain  of  the  Lord  shall  be  many. 

17.  They  that  were  sanctified,  and  thought  themselves  clean  in  the 
gardens  behind  the  gate  within,  they  that  did  eat  swine's  flesh,  and 
the  abomination,  and  the  mouse  :^^  they  shall  be  consumed  together, 
saith  the  Lord. 

18.  But  I  know  their  works,  and  their  thoughts :  I  come  that  I 
may  gather  them  together  with  all  nations  and  tongues :  and  they 
shall  come,  and  shall  see  My  glory.^^ 

19.  And  I  will  set  a  sign^  among  them,  and  I  will  send  of  them, 
that  shall  be  saved,^  to  the  Gentiles  into  the  sea,^  into  Africa,  and 
Lydia,  them  that  draw  the  bow;  into  Italy,  and  Greece,^  to  the 
islands  afar  ofi",  to  them  that  have  not  heard  of  Me,  and  have  not  seen 
My  glory.     And  they  shall  declare  My  glory  to  the  Gentiles : 

20.  And  they  shall  bring  all  your  brethren  out  of  all  nations  for  a 
gift  to  the  Lord,  upon  horses,  and  in  chariots,  and  in  litters,  and  on 
mules,  and  in  coaches,^  to  My  holy  mountain  Jerusalem,  saith  the 
Lord,  as  if  the  children  of  Israel  should  bring  an  offering  in  a  clean 
vessel  into  the  house  of  the  Lord. 

21.  And  I  will  take  of  them  to  be  priests  and  Levites,^  saith  the 
Lord. 

"  His  power  aiding  and  protecting  tbem. 

«*  At  the  end  of  time.  "  These  things  are  said,  not  that  God  has  chariots,  or  is  borne  forward  by  fleet 
horses,  of  whom  it  is  elsewhere  written,  that '  lie  wallieth  on  the  wings  of  the  wind  :'  but  as  Ue  is  said  to 
sit  on  a  throne,  when  He  is  in  judgment,  so  He  is  presented  as  victorious,  when  He  comes  to  exercise 
yengeance."  St.  Jerome. 

^  It  is  not  known  in  what  way  mice  were  objects  of  superstition. 

^  The  conversion  of  the  nations  is  again  announced.  The  text  is  of  difficult  construction.  St.  Jerome 
says,  that  their  works  and  thoughts  are  gathered  together  to  prove  the  justice  of  the  Judge.  The  nations 
are  called  to  witness  the  glory  of  Christ,  as  revealed  in  the  Church,  and  to  adore  His  justice  in  rejecting 
the  Jews,  whose  prevarications  and  unbelief  provoked  His  displeasure. 

"  The  term  signifies  a  wonder.  Exod.  10  :  2.  God  promises  to  give  extraordinary  evidence  of  His  favor 
to  the  converts. 

^  H.  P.  "  Those  that  escape."  The  Apostles  and  other  Israelites  coming  to  Christ  escaped  the  calami- 
ties which  fell  on  the  nation. 

2»  H.  P.  '•  Tharshish,  Pul,  and  Lud."  Paulus  defends  the  opiDion  of  St.  Jerome,  who  takes  the  first 
term  for  the  sea:  whilst  others  understand  by  it  a  part  of  Spain,  or  Aft-ica.  Pul  is  taken  for  a  people  of 
Ethiopia,  dwelling  in  an  island  near  the  Nile.    Lud  is  the  name  of  Ethiopians  who  were  famous  archers. 

"  H.  P.  "Thubal  and  Javan."  The  former  noun  is  understood  of  the  Tibarenes  in  Asia  Elinor:  the 
latter  of  Greece,  which  is  called  Ionia. 

'>■'  P.  "  Upon  swift  beasts."  Female  camels  are  now  understood  by  the  term.  St.  Jerome  explains  it  of 
the  ministry  of  angels.    The  whole  description  regards  our  introduction  to  Jerusalem,  the  Church. 

""  The  Gentiles  shall  not  only  be  made  partakers  of  the  privileges  of  the  Church,  but  be  admitted  to  Its 
priesthood. 


ISAIAH    LXVI.  275 

22.  For  as  the  new  heavens,  and  the  new  earth,^  which  I  make 
stand  before  Me,  saith  the  Lord ;  so  shall  your  seed  stand,^  and  your 
name. 

23.  And  there  shall  be  month  after  month,  and  sabbath  after  sab- 
bath :^^  all  flesh  shall  come  to  adore  before  My  face,  saith  the  Lord. 

24.  And  they  shall  go  out,  and  see  the  carcasses  of  the  men  that 
have  transgressed  against  Me :  their  worm  shall  not  die,  and  their 
fire  shall  not  be  quenched  :^^  and  they  shall  be  a  loathsome  sight  to 
all  flesh. 


^  Apoc.  21 : 1.  *^  L.  "Have  permanency." 

''  The  perpetuity  of  the  Christian  solemnities  is  signified. 

^2  The  destruction  of  the  enemies  of  God  by  the  arms  of  other  nations  gives  but  a  faint  idea  of  eternal 
punishments,  which,  in  the  New  Testament,  are  represented  under  the  images  of  an  ever-gnawing  worm 
and  an  inextinguishable  fire.  Mark  9  :  45.  "  The  worm  that  dieth  not,  and  ihe  fire  which  is  not  extin- 
guished, are  understood  by  many  to  mean  remorse  of  conscience,  which  torments  the  sufferers,  as  having 
lost  the  happiness  of  the  elect  through  their  own  fault  and  sin— so,  however,  as  not  to  deny  the  eternal 
punishment  of  prevaricators,  and  of  those  who  deny  the  Lord."  St.  Jerome.  Even  professors  of  the  faith 
who  die  in  mortal  sin,  are  eternally  punished.  Although  it  be  not  of  faith  that  material  fire  is  employed 
to  punish  them,  the  language  of  Scripture  leads  to  this  conclusion. 


JEREMIAH 


INTRODUCTION. 


This  prophet  was  a  son  of  Helciah,  a  priest  of  Anathotli,  a  village 
in  tlie  tribe  of  Benjamin,  about  three  miles  from  Jerusalem.  He 
prophesied  in  Judea,  from  the  thirteenth  year  of  the  reign  of  Josiah, . 
about  629  years  before  Christ,  until  the  eleventh  year  of  Sedekiati, 
during  a  period  of  forty  years.  Subsequently,  also,  he  prophesied 
both  in  Judea  and  in  Egypt,  where  he  is  believed  to  have  died, 
although  the  circumstances  of  his  death  are  not  ascertained.  St. 
Epiphanius  states,  that  he  was  stoned  by  the  people  of  Taphne.  The 
first  forty  chapters  of  this  book  regard  the  Jews,  whose  crimes  he 
describes,  warning  them  of  the  chastisements  which  impended.  The 
latter  ten  chapters  are  addressed  to  other  nations.  An  historical 
review  of  the  whole  closes  the  book. 

The  style  of  this  prophet  is  not  so  elevated  as  that  of  Isaiah, 
although  he  ^s  by  no  means  destitute  of  feeling  and  expression.  His 
lamentations  are  exquisitely  tender  and  affecting.  The  order  of  time 
is  not  preserved  in  his  prophecies,  which  seemed  to  St.  Jerome  to  be 
thrown  together  in  strange  confusion.  The  similitude  of  the  subject- 
matter  may  have  led  to  the  connecting  together  of  predictions  pro- 
nounced in  different  circumstances.  I  do  not,  however,  attempt  to 
assign  to  each  its  proper  place,  as  this  can  only  be  conjectural.  The 
work  has  been  always  acknowledged,  both  by  Jews  and  Christians, 
to  have  been  composed  under  Divine  inspiration. 

Although  the  calamities  of  Jerusalem  were  the  chief  subjects  of 
the  prophecies  of  Jeremiah,  he  has  left  on  record  many  predictions 
which  regard  Christ  and  the  Church.  Him  we  must  understand  as 
the  germ  of  David,  the  just  and  wise  king,  in  whose  reign  it  may  be 
truly  said  that  God  is  our  justice.^  The  new  covenant,  which  was 
engraven,  not  on  tables  of  stone,  but  in  the  minds  and  hearts  of 
believers  by  the  Spirit  of  God,  was  clearly  foretold  by  Jeremiah.^ 


Jer.  23  :  6.  a  Idem  31 ; 


L 


280  INTRODUCTION. 

The  call  of  the  Gentiles,  and  their  union  with  a  remnant  of  Israelites 
in  the  Church,  were  prefigured  by  the  return  of  the  exiles  from  cap- 
tivity ;  and  the  blessings  of  the  new  dispensation  were  celebrated  in 
language,  that  cannot  strictly  be  applied  to  the  temporal  state  of  the 
Jews.  The  prophet  himself  was,  in  several  respects,  a  type  of  our 
Redeemer,  of  whose  wonderful  conception,  life,  and  sufierings,  striking 
predictions  and  figures  are  found  in  this  Divine  book.  The  Church 
borrows  his  lamentations  to  express  her  anguish  and  desolation  in 
contemplating  the  passion  and  death  of  her  Divine  Spouse. 


THE 


PROPHECY  OF  JEREMIAH 


CHAPTER   I. 

THE   TIME,  AND    THE  CALLING,  OF    JEREMIAH ;    HIS   PROPHETICAL   YISIONS.      GOD 

ENCOURAGES    HIM. 

1.  The  words  of  Jeremiah,  the  son  of  Helciah,  of  the  priests  that 
were  in  Anathoth,  in  the  land  of  Benjamin. 

2.  The  word  of  the  Lord  which  came  to  him  in  the  days  of  Josiah, 
the  son  of  Amon,  king  of  Juda,  in  the  thirteenth  year  of  his  reign.^ 

3.  And  which  came  to  him  in  the  days  of  Joakim,  the  son  of  Josiah, 
king  of  Juda,  unto  the  end  of  the  eleventh  year  of  Sedekiah,  the  son 
of  Josiah,  king  of  Juda,  even  unto  the  carrying  away  of  Jerusalem^ 
captive,  in  the  fifth  month. 

4.  And  the  word  of  the  Lord  came  to  me,  saying : 

5.  Before  I  formed  thee  in  the  body  of  thy  mother,  I  knew  thee,^ 
and  before  thou  camest  forth  out  of  the  womb,  I  sanctified'*  thee,  and 
I  made  thee  a  prophet  unto  the  nations.^ 


^  About  the  year  629  before  Christ. 

^  The  city  is  put  for  its  inhabitants.  The  time  here  assigned  is  not  the  final  close  of  his  predictions, 
since  he  continued  to  prophesy  long  after. 

^  God  foreknows  all  things  from  eternity.  Individuals  and  events  are  present  to  His  contemplation 
before  they  exist.    He  is  said  specially  to  know  what  is  the  subject  of  His  special  decree. 

*  Set  thee  apart  for  the  prophetic  oflftce.  Eccl.  49  :  9;  Rom.  1:1;  Gal.  1  :  15.  St.  Augustin  thinks 
that  the  prophet  "was  sanctified  by  the  gift  of  grace  before  his  birth  ;  but  the  phrase  does  not  necessarily 
imply  it,  since  St.  Paul  says  of  himself,  that  God  set  him  apart  from  his  mother's  womb,  which  in  his 
regard  can  imply  no  actual  sanctification  at  that  time.  The  language  of  Ecclesiasticus,  that  "he  was 
sanctified  a  prophet  in  the  womb,"  is,  however,  very  emphatic. 

'  To  the  nations  around.  In  this  respect  Jeremiah  was  a  type  of  Christ,  whose  Gospel  was  designed 
for  the  Gentiles  especially,  although  His  own  mission  was  to  the  Jews. 


282  THE    PROPHECY    OF    JEREMIAH. 

6.  And  I  said :  A,  a,  a,^  Lord  God :  behold,  I  cannot  speak, 
for  I  am  a  child.^ 

7.  And  the  Lord  said  to  me :  Say  not :  I  am  a  child :  for  to  all 
that  I  shall  send  thee,  thou  shalt  go :  and  whatsoever  I  shall  com- 
mand thee,  thou  shalt  speak. 

8.  Be  not  afraid  at  their  presence  :  for  I  am  with  thee  to  deliver 
thee,  saith  the  Lord. 

9.  And  the  Lord  put  forth  His  hand,  and  touched  mj  mouth :  and 
the  Lord  said  to  me :   Behold,  I  have  given  My  words  in  thy  mouth : 

10.  Lo,  I  have  set  thee  this  day  over  the  nations,  and  over  the 
kingdoms,  to  root  up,  and  to  pull  down,  and  to  waste,  and  to  destroy, 
and  to  build,  and  to  plant.^ 

11.  And  the  word  of  the  Lord  came  to  me,  saying :  What  seest 
thou,  Jeremiah  ?     And  I  said  :  I  see  a  rod  watching.^ 

12.  And  the  Lord  said  to  me :  Thou  hast  seen  well :  for  I  watch 
over  My  word  to  perform  it. 

13.  And  the  word  of  the  Lord  came  to  me  a  second  time,  saying : 
What  seest  thou  ?  And  I  said :  I  see  a  boiling  caldron,^^  and  the 
face  thereof  from  the  face  of  the  north. 

14.  And  the  Lord  said  to  me :  From  the  north^^  shall  break  forth 
the  evil  upon  all  the  inhabitants  of  the  land. 

15.  For  behold,  I  will  call  together  all  the  families  of  the  king- 
doms of  the  north, ^^  saith  the  Lord :  and  they  shall  come,  and  shall 

"  p.  "AIM  I"  The  interjection  is  not  repeated.  The  Clementine  edition  of  V.,  as  well  as  the  actual 
edition  made  in  the  Propaganda  press,  has  simply  a  a  a  without  points  of  any  kind,  which  may  here 
represent  a  first  effort  to  speak  on  the  part  of  the  prophet  overwhelmed  with  the  Divine  manifestation. 
It  is,  however,  elsewhere  taken  for  an  interjection.  Judges  6  :  22;  Infra  4  :  10. 

■■  lie  is  thought  to  have  been  then  about  fifteen  years  of  age.  "Consider  not  thy  age,  he  says,  for 
thou  hast  learned  from  another  prophet,  that  the  gray  hairs  of  man  are  his  wisdom."  St.  Jerome  thus 
quotes  the  words  of  the  book  of  Wisdom  8,  as  of  a  prophet. 

■  He  is  said  to  do  what  he  predicts  shall  be  done.  In  announcing  the  siege  and  destruction  of  Jerusa- 
lem, he  roots  up,  after  the  manner  of  a  gardener,  pulls  down,  and  wastes :  in  foretelling  the  return  of 
the  people,  and  the  restoration  of  the  kingdom,  he  builds  up,  and  plants.  Infra  18  :  7.  The  Apostles  and 
their  successors,  by  preaching  the  word,  and  by  exercising  the  power  of  binding  and  loosing,  root  up 
errors  and  vice,  and  plant  in  their  stead  truth  and  virtue.  St.  Jerome  remarks :  "  The  building  not 
founded  on  the  rock,  but  erected  on  sand,  is  overthrown  and  destroyed  by  the  word  of  God.  The  Lord 
Jesus  will  destroy  forever,  with  the  breath  of  Ilis  mouth,  and  by  His  presence,  all  sacrilegious  and  per- 
verse doctrine." 

'  P.  "  A  rod  of  an  almond  tree."  II.  means  "to  watch,"  as  St.  Jerome,  after  Aquila  and  .^^ymmachus, 
translates  it.  The  almond-tree  blossoms  and  produces  fruit  earlier  than  other  trees,  and  is  therefore 
taken  as  an  emblem  of  vigilance.  A  traveller's  staff  made  of  it  is  used,  according  to  R.,  to  represent 
God's  watchfulness  to  execute  His  judgments.  St.  Jerome  explains  it  of  a  rod.  "  The  rod  watches  in 
regard  to  all  the  sins  of  the  people,  to  strike  and  correct  delinquents." 

10  This  boiling  caldron  is  used  to  represent  the  elements  of  excitement  on  the  part  of  the  Babylonians 
and  Chaldeans  who  were  about  to  invade  Judea. 

'»  1-nfra  4  :  0.  Chaldea  lay  to  the  northeast  of  Judea ;  but  the  invading  army  came  from  the  north, 
this  course  being  necessary  to  avoid  a  vast  wilderness,  which  lay  between  the  two  countries. 

"  "  No  doubt,"  says  St.  Jerome,  "  many  nations  and  their  kings,  who  were  subject  to  the  king  of  Baby- 
lon, when  Jerusalem  was  besieged,  placed  their  thrones  and  tents  around,  and  at  the  entrance  of  the 
gates,  that  the  besieged  might  not  escape." 


JEREMIAH    II.  283 

set  every  one  his  throne  in  the  entrance  of  the  gates  of  Jerusalem, 
and  upon^^  all  the  walls  thereof  round  about,  and  upon  all  the  cities 
of  Juda. 

16.  And  I  will  pronounce  My  judgments  against  them,  touching 
all  their  wickedness,  who  have  forsaken  Me,  and  have  sacrificed  to^^ 
strange  gods,  and  have  adored  the  work^^  of  their  own  hands. 

17.  Thou  therefore  gird  up  thy  loins,^''  and  arise,  and  speak  to  them 
all  that  I  command  thee.  Be  not  afraid  at  their  presence :  for  I  will 
make  thee  not  fear  their  countenance.^^ 

18.  For  behold,  I  have  made  thee  this  day^^  a  fortified  city,  and  a 
pillar  of  iron,  and  a  wall  of  brass,  and  over  alP®  the  land,  to  the  kings 
of  Juda,  to  the  princes  thereof,  and  to  the  priests,  and  to  the  people 
of  the  land. 

19.  And  they  shall  fight  against  thee,  and  shall  not  prevail  :^^  j^r 
I  am  with  thee,  saith  the  Lord,  to  deliver  thee. 


CHAPTER   II. 


GOD   EXPOSTULATES   WITH    THE    JEWS   FOB   THEIR    INGRATITUDE   AND    INFIDELITY. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Go,  and  cry  in  the  ears  of  Jerusalem,  saying :  Thus  saith  the 
Lord :  I  remember  thee,  pitying^  thy  youth,  and  the  love  of  thy 
espousals,  when  thou  foUowedst  Me  in  the  desert,  in  a  land  that  is 
not  sown. 

3.  Israel  is  holy  to  the  Lord,^  the  first  fruits  of  His  increase  :^  all 

"  p.  "Against."  "  Offered  incense. 

15  p  <■  ^vorks."  "  More  than  a  hundred  MSS.  of  Kennicott,  De  Rossi,  with  many  editions,  have  Hti^J^D  7 
le-maaseh,  the  woi-Jc"  Adam  Clarke. 

*^  After  the  manner  of  a  man  entering  on  duty. 

"  P.  "Lest  I  confound  thee  before  them."  The  prophet  is  commanded  not  to  fear  that  he  will  be 
humbled  before  them.    It  is  an  assurance  of  support,  rather  than  a  threat.^ 

*»  Jnfra  6  :  27. 

"  P.  "  Against."  L.  V.  These  are  highly  expressive  figures.  The  prophet  was  to  announce  the  Divine 
judgments  without  fear  of  any  class  of  persons. 

^  P.  "  Against  thee."    II.  has  the  dative  case. 

^  P.  "  The  kindness  of  thy  youth."  St.  Jerome  says :  "  He  refers  all  this  not  to  the  merit  of  Israel, 
but  to  His  own  mercy,  through  which  Israel  obtained  favor."  Dathe  observes  that  history  does  not  allow 
us  to  understand  it  of  the  good  will  of  the  Israelites,  who  were  all  along  refractory. 

^  L.  "A  holy  thing  is  Israel  unto  the  Lord."  P.  "Israel  was  holiness."  The  special  consecration  of 
the  people  to  the  Divine  service  is  thus  expressed. 

'  Of  the  increase  to  be  devoted  to  Him.  The  people  is  regarded  as  consecrated  to  God.  Allusion  is 
made  to  the  consecration  of  the  first  fruits.  Lev.  23  :  10, 16. 


284  THE  PROPHECY  OF  JEREMIAH. 

they  that  devour  him  offend  :^  evils  shall  come  upon  them,  saith  the 
Lord. 

4.  Hear  ye  the  word  of  the  Lord,  0  house  of  Jacob,  and  all  ye 
families  of  the  house  of  Israel  : 

5.  Thus  saith  the  Lord :  What  iniquity  have  your  fathers  found  in 
Me,  that  they  are  gone  far  from  Me,^  and  have  walked  after  vanity,^ 
and  are  become  vain  V 

6.  And  they  have  not  said  :  Where  is  the  Lord,  that  made  us  come 
up  out  of  the  land  of  Egypt  ?  that  led  us  through  the  desert,  through 
a  land  uninhabited  and  unpassable,  through  a  land  of  drought,  and 
the  image  of  death,  through  a  land  wherein  no  man  walked,  nor  any 
man  dwelt  ?^ 

7.  And  I  brought  you  into  the  land  of  plenty,^  to  eat  the  fruit 
thereof,  and  the  best  things  thereof:  and  when  ye  entered  in,  ye 
defiled  My  land,  and  made  My  inheritance  an  abomination.  ^ 

8.  The  priests  did  not  say :  Where  is  the  Lord  ?  and  they  that 
handle  the  law^^  knew  Me  not,  and  the  shepherds^^  transgressed 
against  Me  :  and  the  prophets  prophesied  by  Baal,  and  followed  idols. 

9.  Therefore  will  I  yet  contend  in  judgment  with  you,  saith  the 
Lord,  and  I  will  plead  with  your  children. ^^ 

10.  Pass  over  to  the  isles  of  Cethim  ;^^  and  see :  and  send  into 
Cedar,^'*  and  consider  diligently :  and  see  if  there  hath  been  done 
anything  like  this. 

11.  If  a  nation  hath  changed  their  gods,  and  indeed  they  are  not 
gods :  but  My  people  have  changed  their  glory  into  an  idol.^^ 

12.  Be  astonished,  0  ye  heavens,  at  this :  and  ye  gates  thereof,  be 
very  desolate,^^  saith  the  Lord. 

*  Ab  persons  unauthorized  to  eat  of  holy  things,  incurred  guilt  and  penalties  by  eating  them,  so  those 
who  maltreated  the  people  of  God,  lay  exposed  to  Divine  vengeance.  "To  devour"  is  a  strong  figure  for 
extreme  oppression.    "  Offend"  here  means  sin  grievously.  lOl^i^^' 

*  Mich.  6  :  3.    God  calls  on  the  people  to  state  why  they  have  forsaken  His  worship. 

'  Vain  idols— imaginary  gods.  ''  Idolaters. 

'  They  paid  no  attention  to  these  evidences  of  Divine  power  and  mercy.  The  description  here  given 
was  not  applicable  to  the  land  generally,  but  to  a  considerable  portion  of  it. 

*  P.  "  A  plentiful  country."  "  After  the  fatigue  of  an  extremely  hard  journey,  I  gave  them  abun- 
dance of  all  things,  for  this  is  meant  by  Carmel."  St.  Jerome. 

'"  The  priests  familiar  with  the  law,  which  they  expounded,  neglected  to  worship  and  obey  God.  "  Not- 
withstanding the  favors  bestowed,  they  abused  the  privileges  of  their  dignity  to  dishonor  God."  Idem. 

"  This  may  be  understood  of  civil  rulers. 

'9  n.  P.  "Children's  children."    MS.  151  K.  supports  V. 

"  St  Jerome  writes:  "  We  should  understand  this  of  Italy,  or  of  the  Western  countries,  since  the  Isle 
of  Cyprus,  in  which  there  is  a  city  of  this  name,  is  near  Judea." 

"  In  Arabia.    The  Eastern  countries  generally  are  meant. 

"  Nations  blindly  adhered  to  their  false  deities,  whilst  Israel  often  forsook  the  worship  of  the  traeOod. 
St.  Paul  describes  idolatry  as  a  change  of  the  glory  of  the  incorruptible  God  into  the  likeness  of  a  cor- 
ruptible man,  Rom.  1  :  23. 

'»  V.  after  Aquila,  Symmachus,  and  Syr.,  read  with  different  points.  P.  "  Be  ye  horribly  afraid."  This 
apostrophe  to  the  heavens,  to  witness  the  enormity  of  the  sin  of  Israel,  is  very  solemn. 


JEREMIAH    II.  286 

13.  For  My  people  have  done  two  evils.  They  have  forsaken  Me, 
the  fountain  of  living  water,  and  have  digged  to  themselves  cisterns, 
broken  cisterns,  that  can  hold  no  water. 

14.  Is  Israel  a  bondman,^^  or  a  home-born  slave  ?  why  then  is  he 
become  a  prey  ?^^ 

15.  The  lions^^  have  roared  upon  him,  and  have  made  a  aoise : 
they  have  made  his  land  a  wilderness :  his  cities  are  burnt  down,  and 
there  is  none  to  dwell  in  them. 

16.  The  children  also  of  Memphis  and  of  Taphnes^  have  defloured 
thee,^^  even  to  the  crown  of  the  head. 

17.  Hath  not  this  been  done  to  thee,  because  thou  hast  forsaken 
the  Lord  thy  God  at  that  time,  when  He  led  thee  by  the  way  ? 

18.  And  now  what  hast  thou  to  do  in  the  way  of  Egypt,  to  drink 
the  troubled  water  ?^^  And  what  hast  thou  to  do  with  the  way  of  the 
Assyrians,  to  drink  the  water  of  the  river  ?^ 

19.  Thy  own  wickedness  shall  reprove  thee ;  and  thy  apostacy 
shall  rebuke  thee.  Know  thou,  and  see,  that  it  is  an  evil  and  a  bitter 
thing  for  thee,  to  have  left  the  Lord  thy  God,  and  that  My  fear  is 
not  with  thee,  saith  the  Lord  the  God  of  hosts. 

20.  Of  old  thou  hast^  broken  My  yoke,  thou  hast  burst  My  bands, 
and  thou  saidst :  I  will  not  serve.^  For  on  every  high  hill,  and  under 
every  green  tree  thou  didst  prostitute  thyself.^'' 

21.  Yet  I  planted  thee  a  chosen  vineyard,^  all  true  seed :  how 
then  art  thou  turned  unto  Me  into  that  which  is  good  for  nothing, 
0  strange  vineyard  ? 

22.  Though  thou  wash  thyself  with  natron^  and  multiply  to  thyself 
the  herb  borith,^  thou  art  stained  in  thy  iniquity  before  Me,  saith 
the  Lord  God. 


"  A  purchased  slave. 

^'  God  would  have  protected  him  as  a  child,  if  he  had  been  obedient. 

"  "  The  princes  of  Babylon."  St.  Jerome. 

2^  Cities  of  Egypt. 

"^  P.  "  Have  broken  the  crown  of  thy  head."    R.  thinks  that  it  means:  "  Have  made  thy  head  bald." 

^  P.  '•  The  water  of  Sichor."  The  Nile.  Isaiah  23  :  3.  The  Israelites  are  reproached  for  relying  on 
Egyptian  aid. 

^  The  Euphrates.    The  aid  of  the  Assyrians  was  also  sought  by  them. 

^^  P.  "I  have  broken."  II.  is  understood  by  many  to  be  in  the  second  person  singular.  See  R.  God 
reproaches  Israel  with  frequent  violations  of  duty. 

"■'  P.  "I  will  not  transgress."    H.,  Sept.,  Syr.  support  V.    II.  assents. 

^  Ivfra  3  :  6. 

-^  "  A  vine  of  Sorek."  which  was  excellent.  Isaiah  5:1;  Matt.  21  :  33. 

^  A  mineral  alkali,  found  especially  in  Egypt,  and  used  for  washing.    It  is  different  from  saltpetre. 

^  Potash,  or  some  similar  substance,  used  for  cleansing.  No  plea,  or  effort,  could  clear  her  of  guilt. 
"  He  that  is  defiled  by  a  slight  stain  of  sin  is  cleansed  by  gentle  admonition :  but  grievous  sins,  which 
lead  to  death,  cannot  be  cancelled  by  natron,  or  the  herb  borith,  since  they  deserve  greater  punishment." 
St.  Jerome. 


286  THE  PROPHECY  OF  JEREMIAH. 

23.  How  canst  thou  saj  :  I  am  not  polluted,  I  have  not  walked 
after  Baalim  ?  see  the  ways  in  the  valley,  know  what  thou  hast  done : 
a«  a  swift  runner  pursuing  his  course.^ 

24.  A  wild  ass  accustomed  to  the  wilderness,  in  the  desire  of  his 
heart,  snuffed  up  the  wind  of  his  love  :^^  none  shall  turn  her  away  : 
all  that  seek  her  shall  not  fail  :^^  in  her  month^  they  shall  find  her. 

25.  Keep  thy  foot  from  being  bare,^^  and  thy  throat  from  thirst. 
But  thou  saidst :  I  have  lost  all  hope,^  I  will  not  do  it :  for  I  have 
loved  strangers,^  and  I  will  walk  after  them. 

26.  As  the  thief  is  confounded  when  he  is  taken,  so  is  the  house  of 
Israel  confounded,  they  and  their  kings,  their  princes  and  their 
priests,  and  their  prophets, 

27.  Saying  to  a  stock :  Thou  art  my  father :  and  to  a  stone :  Thou 
hast  begotten  me  :  they  have  turned  their  back  to  Me,^  and  not  their 
face  :  and  in  the  time  of  their  affliction  they  will  say ;  Arise,  and 
deliver  us. 

28.  Where  are  thy  gods,  whom  thou  hast  made  thee  ?  let  them 
arise  and  deliver  thee  in  the  time  of  thy  affliction:  for  according  to 
the  number  of  thy  cities^  were  thy  gods,  0  Juda. 

29.  Why  will  ye  contend  with  Me  in  judgment  ?  ye  have  all  for- 
saken Me,  saith  the  Lord. 

30.  In  vain  have  I  struck  your  children,  they  have  not  accepted 
correction  :^  your  sword  hath  devoured  your  prophets,  your  genera- 
tion is  like  a  ravaging  lion."*^ 

31.  See  ye  the  word  of  the  Lord :  Am  I  become  a  wilderness  to 
Israel,  or  a  lateward  springing  land  ?''^  why  then  do  My  people  say : 
We  are  revolted,^  we  w^ill  come  to  Thee  no  more  ? 

*  St.  Jerome  explains  it  of  a  deer:  "Caprea  levis."  P.  "A  swift  dromedary  traversing  her  ways" — 
running  to  and  fro.  The  many  idolatrous  acts  of  the  people  are  likened  to  the  rapid  movements  of  a  fleet 
animal. 

'^  "  Of  bis  love."  These  words  may  be  a  second  translation  of  those  already  rendered :  "  In  the  desire 
of  bis  heart ;"  or  may  be  intended  to  express  what  P.  renders :  "  In  her  occasion."  L.  "  Her  lust."  When 
this  is  excited,  none  can  turn  her  away.    II.  though  masculine,  is  used  for  the  female. 

"  The  male  easily  discovers  her.  **  H.  P.  "In  the  season  of  copulation." 

**  This  is  an  euphemism,  implying  a  warning  against  idolatry,  under  the  image  of  adultery.  Oen.  49  : 
10 ;  Deut.  28  :  67 ;  Ezek.  18  :  26. 

**  It  is  hopeless  to  change  my  course.  The  idolatrous  Israelites  manifest  their  determination  to  con- 
tinue their  evil  practices.  ^  Strange  gods. 

"  Neglecting  to  worship  God.  Tr{fra  32  :  83.    Yet  they  call  on  Him  in  their  distress. 

"  Infra  11  :  13. 

"^  When  defeated  by  their  enemies,  they  were  wont  to  complain  that  God  had  forsaken  them.  "Hu- 
man perversity  is  ready  to  offer  excuses,  so  that,  what  men  suffer  justly,  they  seem  to  themselves  to 
Buffer  without  cause,  and  they  transfer  their  own  fault  to  the  judgment  of  God."  St.  Jerome. 

*•  Michaelis  approves  V.  R.  L.  adhere  to  the  received  distinction  of  verses.  P.  "  Your  own  sword  hath 
devoured  your  propl^ts  like  a  destroying  lion.    0  generation,  see  ye  the  word  of  the  Lord  ?" 

"  P.  "  A  land  of  darkness."  God  asks,  has  He  been  as  a  wilderness  to  His  people,  and  not  rather  aa  ft. 
flruitful  land,  a  bountiful  provider?  Has  He  been  as  a  land  of  terror,  a  desolate  and  dreary  region,  aii4 
not  rather  as  a  delightful  land,  cheering  and  supporting  them? 

*•  P.  "We  are  lords."    R.  prefers :  "  We  wander  freely:"  according  to  the  meaning  of  a  cognate  term 


JEREMIAH    II.  287 

32.  Will  a  virgin  forget  her  ornament,  or  a  bride  her  stomacher  ? 
but  My  people  hath  forgotten  Me^  days  without  number. 

33.  Why  dost  thou  endeavor  to  show  thy  way  good^^  to  seek  my 
love,  thou  who  hast  also  to  malice  formed''^  thy  ways, 

34.  And  in  thy  skirts^^  is  found  the  blood  of  the  souls  of  the  poor 
and  innocent  ?  not  in  ditches^''  have  I  found  them,  but  in  all  places, 
which  I  mentioned  before.'*^ 

35.  And  thou  hast  said  :  I  am  without  sin,  and  am  innocent  '}^  and 
therefore  let  Thy  anger  be  turned  away  from  me.  Behold,  I  will  con- 
tend with  thee  in  judgment,  because  thou  hast  said  :  I  have  not 
sinned. 

36.  How  exceeding  base  art  thou  become,^'^  going  the  same  ways 
over  again !  and  thou  shalt  be  ashamed  of  Egypt,  as  thou  wast 
ashamed  of  Assyria. 

37.  For  from  thence  thou  shalt  go,  and  thy  hand  shall  be  upon 
thy  head  v'^  for  the  Lord  hath  destroyed  thy  trust,  and  thou  shalt 
have  nothing  prosperous  therein. 


in  Arabic.    The  liberty  to  roam  at  large,  which  wild  beasts  enjoy,  is  claimed  by  the  Israelites,  who  care 
no  more  to  worship  God. 

■•^  Their  ornament  and  protector.  "  From  this  we  learn  that  Christ  is  the  Spouse  of  the  Virgin  Church, 
which  has  neither  spot  nor  wrinkle."  St.  Jerome. 

44  p^  "Why  trimmest  thou  thy  way?"  L.  "Why  ornamentest  thou  thy  way?"  U.  is  thought  to  sig- 
nify to  adorn.  The  prophet  questions  the  nation,  why  she  seeks  to  make  good  her  claims  to  Divine  favor, 
whilst  otherwise  neglecting  to  please  God,  and  even  provoking  Him  by  evil  practices. 

45  p  a  Therefore  hast  thou  also  taught  the  wicked  ones  thy  ways."  L.  "  Truly  even  to  the  worst  hast 
thou  used  thyself  as  thy  ways."  Philippson :  "  Even  on  bad  acts  thou  hast  accustomed  thy  ways."  V. 
"Qua;  insuper  malitias  tuas  docuisti  vias  tuas."    Teaching  seems  here  to  mean  practising. 

^^  On  thy  garments.  Blood  unjustly  shed,  even  under  legal  forms,  may  be  said  to  stain  those  who  pass 
unjust  sentence. 

'^  L.  "  Not  while  breaking  in  (thy  house)  didst  thou  find  them."  The  law  justified  the  death  of  the 
night  burglar.  Exod.  22  :  2.    P.  "  I  have  not  found  it  by  secret  search." 

■■*  H.  P.  "But  upon  all  these."  L.  "But  for  all  these  things."  The  prophet  reproaches  Israel  as 
having  put  to  death  those  who  admonished  them  on  all  these  points,  in  which  they  were  delinquent. 
St.  Jerome  explains  it  as  meaning:  "I  have  not  found  the  corpses  of  these  poor  and  innocent  men  in 
ditches,  as  when  persons  fall  by  the  hands  of  robbers, — but  in  all  places,  whether  under  the  oak  tree,  or 
the  terebinth,  under  whose  shade  thou  wert  wont  to  indulge  thy  idolatrous  propensities,  in  pleasant 
situations." 

■"  Two  translations  are  given  of  H.,  which  is  sufficiently  expressed  by  the  latter.  Men  claim  the  praise 
of  innocence,  whilst  they  are  laden  with  sin. 

^  P.  "  Why  gaddest  thou  about  so  much  to  change  thy  way  ?"  Jarchi  gives  the  verb  the  same  meaning 
as  St.  Jerome  ;  but  others  more  generally  think  that  it  means  to  go  about.  The  Israelites,  turning  from 
the  Babylonians,  sought  help  from  the  Egyptians,  who  disappointed  their  hopes. 

"  In  the  attitude  of  a  female  mourning,  as  Thamar,  after  her  humiliation  by  Amnon.   2  Kings  13  :  19. 


288  THE    PROPHECY    OF    JEREMIAH. 


CHAPTER    III. 

GOD  INVITES  THE  REBEL  JEWS  TO  RETURN  TO  HIM,  WITH  A  PROMISE  TO  RECEIVE 
THEM  :  HE  FORETELLS  THE  CONVERSION  OF  THE  GENTILES.' 

1.  It  is^  said :  If  a  man  put  away  his  wife,  and  she  go  from  him, 
and  marry  another  man,  shall  he  return  to  her  any  more  ?  shall  not 
that  woman^  be  polluted,  and  defiled  ?  but  thou  hast  prostituted  thy- 
self to  many  lovers :  nevertheless  return  to  Me,  saith  the  Lord,  and 
I  will  receive  thee. 

2.  Lift  up  thy  eyes  on  high :  and  see  where  thou  hast  not  prosti- 
tuted thyself:  thou  didst  sit  in  the  ways,  waiting  for  them  as  a  rob- 
ber^ in  the  wilderness :  and  thou  hast  polluted  the  land  with  thy 
fornications,^  and  with  thy  wickedness. 

3.  Therefore  the  showers  were  withholden,  and  there  was  no  late- 
ward^  rain :  thou  hadst  a  harlot's  forehead,  thou  wouldst  not  blush. 

4.  Therefore  at  the  least  from  this  time  call  to  Me  :  Thou  art  my 
father,  the  guide  of  my  virginity  :^ 

5.  Wilt  Thou'^  be  angry  forever,  or  wilt  Thou  continue  unto  the 
end  ?  Behold,  thou  hast  spoken,  and  hast  done  evil  things,  and  hast 
been  able.^ 

6.  And  the  Lord  said  to  me  in  the  days  of  king  Josiah:  Hast  thou 
seen  what  rebellious  Israel  hath  done  ?  she  hath  gone  of  herself  upon 
every  high  mountain,^  and  under  every  green  tree,  and  hath  played 
the  harlot  there. 

7.  And  when  she  had  done  all  these  things,  I  said:  Return  to  Me : 
and  she  did  not  return.     And  her  treacherous  sister  Juda  saw,^*^ 

8.  "That  because  the  rebellious  Israel  had  played  the  harlot,  I  had 

»  The  adyerb  is  not  in  the  text,  which  is  in  the  infinitive  with  the  prefix.  The  meaning  is :  I  might 
say.    L.  " One  could  say."    P.  "They  say." 

'  The  t«xt  has  "land;"  the  woman  being  taken  as  the  image  of  the  country  which  has  forsaken  God. 
«  ne  manifestly  speaks  of  the  land  of  Israel,  which  !a  compared  to  an  adulteress."  St.  Jerome.  A  roan 
does  not  receive  again  a  woman  who  had  taken  another  husband:  yet  Ood  receives  His  people  penitent 
for  idolatry. 

«  n.  P.  "  As  the  Arabian."  The  Arabians  were  notorious  robbers.  They  lay  in  wait  to  plunder  the 
caravans. 

*  Idolatrous  acts.  »  The  April  rain  was  so  styled. 

"  P.  "The  guide  of  my  youth."  '  P.  "Will  He  reserve  His  anger  fbreverf" 

'  P.  "  As  thou  couldst:"  to  the  utmost  of  thy  power.  '•  Instead  of  penitential  expressions,  thou  hast 
blaaphemed  with  proud  words,  and  ha(<t  executed  thy  evil  design,  and  showed  thy  strength  against  thy 
husband,  by  doing  what  thou  hadst  purposed."  St.  Jerome. 

"  Sitprti  2  :  20.        *  "  P.  ««  //."    The  sentence  hero  closes. 

'*  II.  I*.  "  And  I  saw."  This  is  not  referred  to  the  Divine  act,  but  to  the  conduct  of  Juda,  when  Israel 
had  been  put  away." 


JEREMIAH    III.  289 

put  lier  away,  and  given  her  a  bill  of  divorce :  yet  her  treacherous 
sister  Juda  was  not  afraid,  but  went  and  played  the  harlot  also  her- 
self. 

9.  And  by  the  facility  of  her  fornication  she  defiled  the  land,  and 
played  the  harlot  with  stones  and  with  stocks. 

10.  And  after  all  this,  her  treacherous  sister  Juda  hath  not  re- 
turned to  Me  with  her  whole  heart,  but  with  falsehood,^^  saith  the 
Lord. 

11.  And  the  Lord  said  to  me  :  The  rebellious  Israel  hath  justified^^ 
her  soul,  in  comparison  of  the  treacherous  Juda. 

12.  Go,  and  proclaim  these  words  towards  the  north,^^  and  thou 
shalt  say  :  Return,  0  rebellious  Israel,  saith  the  Lord,  and  I  will  not 
turn  away  My  face  from  you  :^^  for  I  am  holy,^^  saith  the  Lord,  and  I 
will  not  be  angry  forever. 

13.  Only  acknowledge  thy  iniquity,  that  thou  hast  transgressed 
against  the  Lord  thy  God :  and  thou  hast  scattered  thy  ways^^  to 
strangers  under  every  green  tree,  and  hast  not  heard  My  voice,  saith 
the  Lord. 

14.  Return,  0  ye  revolting  children,  saith  the  Lord:  for  I  am 
your  husband :  and  I  will  take  you,  one  of  a  city,  and  two  of  a  kin- 
dred,^^  and  will  bring  you  into  Sion. 

15.  And  I  will  give  you  shepherds^^  according  to  My  own  heart, 
and  they  shall  feed  you  with  knowledge  and  doctrine. 

16.  And  when  ye  shall  be  multiplied,  and  increased  in  the  land  in 
those  days,  saith  the  Lord,  they  shall  say  no  more :  The  ark  of  the 
covenant  of  the  Lord  ;  neither  shall  it  come  to  mind,^*^  neither  shall 
they  remember  it,  neither  shall  it  be  visited,^^  neither  shall  that  be 
done  any  more. 

17.  At  that  time  Jerusalem  shall  be  called  the  throne  of  the  Lord : 


"  p.  "  Feignedly."  "  Appeared  less  guilty. 

^*  Towards  Babylon,  and  parts  where  the  Israelites  were  in  exile. 

"  11.  P.  "I  will  not  cause  Mine  anger  to  fall  upon  you." 

'"  H.  P.  "Merciful."    I'Dn. 

"  She  yielded  readily  to  every  solicitation,  and  went  in  various  directions  in  quest  of  lovers. 

*'  If  only  one  Israelite  be  found  in  a  city,  or  two  in  a  tribe,  God  promises  not  to  overlook  them.  The 
Jews  understand  the  text  of  the  return  from  Babylon ;  but  St.  Jerome  explains  it  "  of  the  coming  of 
Christ,  -when  the  remnant  was  saved,  the  Apostle  afilrming  and  expounding  the  text:  'Unless  the  Lord 
of  hosts  had  left  seed  to  us,  we  should  have  been  like  Sodom  and  like  Qomorra.'  " 

'^  This  is  verified  under  the  Christian  dispensation :  "  Then  they  were  introduced  into  Sion,  of  which 
it  is  written,  'Glorious  things  are  said  of  thee,  0  city  of  God.'  And  pastors  according  to  His  heart  were 
given,  namely,  the  Apostles,  and  apostolic  men,  who  fed  the  multitude  of  the  faithful,  not  with  Jewish 
ceremonies,  but  with  the  knowledge  and  doctrine  of  Christ."  St.  Jerome. 

2^  Lit.  "On  the  heart." 

^^  The  ark  was  not  in  the  temple  after  the  return  from  the  captivity.  "  They  sh|,ll  not  confide  in  the 
ark,  which  contained  the  Mosaic  law,  but  they  themselves  shall  be  the  temple  of  the  Lord."  St.  Jerome. 

19 


290  THE    PROPHECY    OF    JER^EMIAH. 

and  all  the  nations  shall  be  gathered  together  to  it,^  in  the  name  of 
the  Lord  to  Jerusalem,  and  they  shall  not  walk  after  the  perversity 
of  their  most  wicked  heart. 

18.  In  those  days  the  house  of  Juda  shall  go  to  the  house  of  Israel, 
and  they  shall  come  together^  out  of  the  land  of  the  north  to  the 
land  which  I  gave  to  your  fathers. 

19.  But  I  said :  How  shall  I  put  thee^"  among  the  children,  and 
give  thee  a  lovely  land,  the  goodly  inheritance  of  the  armies  of  the 
Gentiles  ?  And  I  said :  Thou  shalt  call  Me  father,  and  shalt  not  cease 
to  walk  after  Me. 

20.  But  as  a  woman  that  despiseth  her  lover,  so  hath  the  house  of 
Israel  despised  Me,  saith  the  Lord. 

21.  A  voice  was  heard  in  the  highways,  weeping  and  howling  of 
the  children  of  Israel :  because  they  have  made  their  way  wicked, 
they  have  forgotten  the  Lord  their  God. 

22.  Return,  ye  rebellious  children,  and  I  will  heal  your  rebellions.^ 
Behold,  we  come  to  Thee :  for  Thou  art  the  Lord  our  God. 

23.  In  very  deed  the  hills  were  deceitful,-^  and  the  multitude 
of  the  mountains:  truly  in  the  Lord  our  God  is  the  salvation  of 
Israel. 

24.  Confusion^  hath  devoured  the  labor  of  our  fathers  from  our 
youth,^  their  flocks  and  their  herds,  their  sons  and  their  daughters. 

25.  We  shall  sleep  in  our  confusion,^  and  our  shame  shall  cover 
us,  because  we  have  sinned  against  the  Lord  our  God,  we  and  our 
fathers  from  our  youth  even  to  this  day  :  and  we  have  not  hearkened 
to  the  voice  of  the  Lord  our  God. 


**  "The  Church,  in  which  all  nations  are  gathered,  and  which  is  the  Tision  of  peace."  Idem. 

^  The  return  of  the  tribes  is  an  image  of  the  union  of  Jews  and  Gentiles  in  the  Church. 

-*  This  is  rather  by  way  of  exclamation  :  "  How  I  shall  put  thee!"  God  had  designed  to  treat  them  as 
favorite  children.  He  expected  them  to  address  Him  as  Father,  and  to  obey  Him.  These  Divine  counsels 
and  sentiments  are  expressed  after  a  human  fashion.  St.  Jerome  explains  the  text  of  the  Gentiles,  who, 
by  faith,  are  made  sons  of  God. 

^*  '« Although  we  return  to  the  Lord  of  our  own  will,  nevertheless,  unless  He  draw  us,  and  strengthen 
our  desire  by  His  support,  we  cannot  be  saved."  St.  Jerome. 

'"  Delusive  occasions  of  reliance.  The  Israelites  hoped  that  the  mountains  would  prove  barriers 
against  the  attacks  of  their  enemies,  who,  however,  easily  crossed  them,  and  rushed  forward.  The  false 
gods,  worshipped  on  the  high  places,  disappointed  the  hopes  placed  in  them.  "Let  the  penitent  say  this, 
and  abandoning  all  pride,  and  the  many  mountains  and  hills,  by  means  of  which  he  rose  up  against  God ;  let 
him  humbly  prostratt?  himself,  and  say :  Truly  in  the  Lord,  our  God,  Is  the  salvation  of  Israel."  St.  Jerome. 

""  This  may  mean  here  the  idol  worshipped  by  them. 

*  In  consequence  of  their  Idolatry  their  labors  had  not  prospered:  chastisements  had  overtaken  them. 

*  They  expect  further  humiliations  should  they  continue  in  their  course. 


JEREMIAH    IV.  291 


CHAPTER   IV. 

AN   ADMONITION   TO    SINCERE    REPENTANCE,    AND    CIRCUMCISION   OF   THE   HEART,  WITH 
THREATS    OF   GRIEVOUS   PUNISHMENT   TO   THOSE   THAT    PERSIST   IN    SIN. 

1.  If  thou  wilt  return/  0  Israel,  saith  the  Lord,  return  to  Me :  if 
thou  wilt  take  away  thy  stumbling-blocks^  out  of  My  sight,  thou  shalt 
not  be  moved.^ 

2.  And'*  thou  shalt  swear :  As  the  Lord  liveth,^  in  truth,  and  in 
judgment,  and  in  justice  :^  and  the  Gentiles  shall  bless  Him,  and  shall 
praise  Him.*" 

3.  For  thus  saith  the  Lord  to  the  men  of  Juda,  and  Jerusalem : 
Break  up  anew  your  fallow  ground,  and  sow  not  upon  thorns  :^ 

4.  Be  circumcised  to  the  Lord,  and  take  away  the  foreskins  of 
your  hearts,®  ye  men  of  Juda,  and  ye  inhabitants  of  Jerusalem :  lest 
My  indignation  come  forth  like  fire,  and  burn,  and  there  be  none  that 
can  quench  it :  because  of  the  wickedness  of  your  thoughts. 

5.  Declare  ye  in  Juda,  and  make  it  heard  in  Jerusalem  :  speak, 
and  sound  with  the  trumpet  in  the  land ;  cry  aloud,  and  say :  Assem- 
ble yourselves,  and  let  us  go  into  strong  cities.^^ 

6.  Set  up  the  standard  in  Sion."  Strengthen  yourselves,^^  stay 
not ;  for  I  bring  evil  from  the  norty^  and  great  destruction. 

7.  The  lion^*  is  come  up  out  of  his  den,  and  the  robber  of  nations 


1  To  the  true  worship.  ^  H.  P.  "  Abominations"— idols. 

'  Disturbed.    The  term  means  to  go  about  as  a  Avanderer.    Thou  shalt  not  go  into  captivity. 

*  "  If  is  understood  from  the  preceding  vgrse. 

*  The  form  of  oath  in  the  Old  Testament  is :  The  Lord  liveth :  which  '•  implies  the  condemnation  of 
the  dead,  by  whom  the  idolater  swears."  St.  Jerome. 

•^  The  condition*  of  a  lawful  oath  are,  that  it  be  true,  necessary,  and  just.  Truth  is  the  most  essential 
quality.    It  should  be  taken  for  a  necessary  or  useful  end  ;  and  it  should  imply  no  sinful  engagement. 

■"  P.  "  Shall  bless  themselves  in  him,  and  in  him  shall  they  glory."  The  force  of  the  text,  as  inter- 
preted by  Vatable,  is,  that  the  Gentiles,  seeing  the  happy  state  of  the  Israelites,  shall  desire  to  be  blessed 
like  them. 

*  0«ee  10  :  12.  The  care  used  by  husbandmen  to  prepare  the  ground  for  seed  by  breaking  it  up,  and 
extirpating  the  thorns,  is  referred  to,  in  order  to  excite  men  to  diligence  in  preparing  their  hearts  for 
Divine  influence.  Although  grace  is  necessary  for  the  first  movement  of  the  heart  towards  God,  yet 
further  aids  depend  on  the  free  concurrence  of  the  will. 

^  Mortify  and  cut  off  evil  inclinations.  From  this  it  is  manifest  that  spiritual  circumcision,  which 
consists  in  self-denial,  and  the  retrenchment  of  all  excess,  was  inculcated  even  under  the  law.  See  Rom. 
2:28. 

^°  Places  of  defence  for  those  who  have  been  defeated  in  battle,  or  who  apprehend  an  attack. 

"  To  invite  all  to  take  refuge  there.  '^  P.  "  Retire." 

^^  Supra  1  :  14. 

"  The  king  of  the  Chaldeans,  Nabuchodonosor.  St.  Jerome  explains  it  of  the  devil.  "As  a  roaring 
lion  he  goes  about."  1  Pet.  5  :  8. 


292  THE    PROPHECY    OF    JEREMIAH. 

hath  roused  himself:  he  is  come  forth  out  of  his  place,  to  make  thy 
land  desolate :  thy  cities  shall  be  laid  waste,  remaining  without  an 
inhabitant. 

8.  For  this  gird  yourselves  with  hair-cloth,  lament  and  wail :  for 
the  fierce  anger  of  the  Lord  is  not  turned  away  from  us.^^ 

9.  And  it  shall  come  to  pass  in  that  day,  saith  the  Lord,  the 
heart  of  the  king  shall  perish,^^  and  the  heart  of  the  princes  :  and  the 
priests  shall  be  astonished,  and  the  prophets^^  shall  be  amazed. 

10.  And  I  said :  Alas,  alas,  alas,^^  0  Lord  God,  hast  Thou  then 
deceived^^  this  people  and  Jerusalem,  saying :  Ye  shall  have  peace  : 
and  behold  the  sword  reacheth  even  to  the  soul  ?^ 

11.  At  that  time  it  shall  be  said  to  this  people,  and  to  Jerusalem : 
A  burning  wind  is  in  the  ways  that  are  in  the  desert  of  the  way  of 
the  daughter  of  My  people,^^  not  to  fan,  or  to  cleanse. 

12.  A  full  wind  from  these  places  shall  come  to  Me:^  and  now  I 
will  speak^  My  judgments  with  them. 

13.  Behold,  he^**  shall  come  up  as  clouds,  and  his  chariot  as  a  tem- 
pest :  his  horses  are  swifter  than  eagles  :^  woe  unto  us,  for  we  are 
laid  waste. 

14.  Wash  thy  heart  from  wickedness,  0  Jerusalem,  that  thou  may- 
est  be  saved  :^  how  long  shall  hurtful  thoughts  abide  in  thee  ? 

15.  For  a  voice^  of  one  declaring  from"  Dan,^^  and  giving  notice  of 
the  idoP  from  mount  Ephraim. 

16.  Say  ye  to^  the  nations  :  Behold,  it  is  heard  in  Jerusalem,  that 


"  "  We  cannot  escape  the  lion,  that  most  fierce  beast,  unless  we  do  penance,  and  be  converted  to  the 
Lord,  not  only  in  mind,  but  in  work."  St.  Jerome. 

'•  Be  stricken  with  terror.  4 

"  Those  who  made  favorable  predictions  to  flatter  the  people. 

"  The  interjection  is  only  once  in  the  text,  as  above,  1  :  6. 

"  The  result  is  ascribed  to  God,  because  it  took  place  by  His  providential  permission. 

"'  Deep  anguish  of  heart  and  actual  death  are  eignificd  by  this  phrase. 

"'  The  burning  wind  in  the  desert  reaches  also  the  people  of  God  on  their  journey,  and  Berres  not  to 
fan,  or  cleanse  the  barn  floor,  but  to  scourge  the  people. 

^  This  strong  wind  was  to  come  at  God's  bidding,  to  do  His  will. 

!>'  Execute.  '"  The  hostile  king. 

"''  These  are  exaggerated  expressions  of  great  speed. 

*•  True  conversion  is  pointed  out  as  the  sole  moans  to  escape  the  impending  calamity.  The  abandon- 
ment of  idolatry  was  particiilarly  necesRary. 

"  Is  heard. 

"'  A  town  in  the  northern  extremity  of  Palestine,  at  the  foot  of  mount  Libanus,  called  afterwards 
Paneas,  where  the  enemy  would  first  enter  the  country.  It  was  styled,  by  Philip  the  Tetrarch,  Crosarea 
Philippi,  in  honor  of  Tiberius  Civsar. 

<=^  P.  «A£aiction."  The  hostile  invasion.  Mount  Ephraim  was  ^ear  the  limits  of  Judea.  The  news  of 
the  advance  of  the  enemy  became  more  and  more  alarming. 

'0  Kimchi  thinks  that  it  may  be  rendered  "of."    The  approach  is  the  sul^ect  of  the  announcement. 


JEREMIAH    IV.  298 

guards^^  are  coming  from  a  far  country,  and  give   out  their  voice 
against  the  cities  of  Juda. 

17.  They  are  set  round  about  her,  as  keepers  of  fields  :  because 
she  hath  provoked  Me  to  wrath,  saith  the  Lord. 

18.  Thy  ways,  and  thy  devices  have  brought  these  things  upon 
thee  :^^  this  is  thy  wickedness,  because  it  is  bitter,  because  it  hath 
touched^  thy  heart. 

19.  My  bowels,  my  bowels  are  in  pain,  the  senses  of  my  heart  are 
troubled  within  me,^  I  will  not  hold  my  peace,  for  my  soul  hath  heard 
the  sound  of  the  trumpet,  the  cry  of  battle. 

20.  Destruction  upon  destruction  is  called  for,  and  all  the  earth  is 
laid  waste :  my  tents  are  destroyed  on  a  sudden,  and  my  pavilions  in 
a  moment. 

21.  How  long  shall  I  see  men  fleeing  away,^  how  long  shall  I  hear 
the  sound  of  the  trumpet  ? 

22.  For  My  foolish  people  do  not  know  Me  :  they  are  foolish  and 
senseless  children :  they  are  wise  to  do  evils,  but  to  do  good  they 
have  no  knowledge. 

23.  I  beheld  the  earth,  and  lo  it  was  void,  and  waste  :^  and  the 
heavens,  and  there  was  no  light  in  them. 

24.  I  looked  upon  the  mountains,  and  behold  they  trembled :  and 
all  the  hills  were  troubled.^ 

25.  I  beheld,  and  lo  there  was  no  man :  and  all  the  birds  of  the 
air  were  gone.^^ 

26.  I  looked,  and  behold  the  fruitful  country^^  was  a  wilderness : 
and  all  its  cities  were  destroyed  at  the  presence  of  the  Lord,  and  at 
the  presence  of  the  wrath  of  His  indignation. 

27.  For  thus  saith  the  Lord :  All  the  land  shall  be  desolate,  but 
yet  I  will  not  utterly  destroy. 

28.  The  earth  shall  mourn,  and  the  heavens  shall  lament  from 

^^  n.  means  watchmen.  The  following  verse  intimates  that  these  troops  were  so  styled  because,  iii 
besieging  the  city,  they  appeared  to  keep  watch,  like  men  charged  with  watching  lands  or  vineyards, 
which,  in  Palestine,  were  often  without  inclosure. 

^^  Wisdom  1  :  3,  5.  St.  Jerome  remarks :  "  Whatever  evil  happens  to  us  comes  through  our  own  fault, 
who  change  the  sweetness  of  our  Lord  to  bitterness,  and  force  Him  to  be  severe  against  His  will." 

^  Reached. 

^'  The  consternation  arising  from  the  report  of  the  advance  of  the  enemy  is  described.  Physical  suf- 
fering is  often  caused  by  fright  and  mental  affliction.  The  same  language  may  be  applied,  as  St.  Jerome 
observes,  when  discord  and  strife  prevail  in  the  Church.    It  is  peculiarly  tender  and  expressive. 

"  Sept.,  Syr.  read  with  other  points.  P.  "The  standard."  The  prophet,  contemplating  the  continu- 
ance of  hostilities,  asks  himself,  how  long  shall  he  see  the  standard  erected? 

^  The  terms  are  the  same  as  Moses  employs  to  describe  the  original  chaos.  )^\2^  irij^-  All  appeared 
gloomy  and  confused  to  the  prophet,  contemplating  the  ravages  of  the  enemy. 

"  P.  "Moved  lightly."    Pi.  V.  It  agrees  with  cognate  words  in  Ar.  and  Ethiopic. 

^  They  are  known  to  flee  from  places  without  inhabitants. 

^niDH-    V.  Carmelits.    It  is  used  in  this  sense.  Supra  2:7;  Lsa.  32  :  15. 


k 


294  THE  PROPHECY  OF  JEREMIAH. 

above :  because  I  have  spoken,  I  have  purposed,  and  I  have  not  re- 
pented, neither  am  I  turned  away  from  it. 

29.  At  the  voice  of  the  horseman,  and  the  archer,  all  the  city  is 
fled  away :  they  have  entered  into  thickets,  and  have  climbed  up  the 
rocks :  all  the  cities  are  forsaken,  and  there  dwelleth  not  a  man  in 
them. 

30.  But  thou,  0 !  wasted  one,**  what  wilt  thou  do  ?  though  thou 
clothe  thyself  with  scarlet,  though  thou  deck  thee  with  ornaments  of 
gold,  and  encircle^^  with  paint  thy  eyes,  thou  shalt  dress  thyself  out 
in  vain  :  thy  lovers  despise  thee,  they  will  seek  thy  life. 

31.  For  I  have  heard  the  voice  as  of  a  woman  in  travail,  anguish 
as  of  a  woman  in  labor  of  her  first  child.^  The  voice  of  the  daughter 
of  Sion,  dying  away,  spreading  her  hands :  Woe  is  me !  for  my  soul 
hath  fainted  because  of  them  that  are  slain. 


CHAPTER   V. 

THE   JUDGMENTS   OF   GOD   SHALL   FALL   UPON    THE   JEWS   FOR   THEIR  MANIFOLD   SllfS. 

1.  Go  about  through  the  streets  of  Jerusalem,  and  see,  and  con- 
sider, and  seek  in  the  broad  places  thereof,  if  ye  can  find  a  man  that 
executeth  judgment,  and  seeketh  truth  :^  and  I  will  be  merciful  to  it.^ 

2.  And  though  they  say :  The  Lord  liveth ;  this  also  they  swear 
falsely.^ 

3.  0  Lord,  Thy  eyes  are  on  truth  :^  Thou  hast  struck  them,  and 
they  have  not  grieved:  Thou  hast  bruised  them,  and  they  have 
refused  to  receive  correction  :  they  have  made  their  faces  harder  than 
the  rock,  and  they  have  refused  to  return. 


*"  L.  The  participle  in  the  masculine  gender  is  united  with  the  feminine  pronoun,  which  is  not  alto- 
gether without  precedent. 

"  L.  The  text  means  to  rend,  and  alludes  to  the  custom  of  pricking  the  skin  with  the  point  of  a 
needle  to  insert  antimony,  that  it  may  stick.  Women  were  accustomed  to  darken  their  eyehrows  in  this 
way.  Thus  Jesabel  painted  her  face  to  win  the  favor  of  Jehu.  4  Kings  9  :  30.  The  prophet  shows  that 
Jerusalem  can  gain  favor  by  no  effort,  when  God  shall  have  abandoned  her. 

^  m^DDDD-    V.  "  I\terpera:  must  be  so  understood  in  this  place. 

»  V.  Fidem :  fidelity.  H.  means  truth.  In  order  to  manifest  the  general  prevalence  of  corruption, 
God  is  represented  as  sending  messengers  to  seek  after  ajust  man.  Oon.  18  :  26. 

9  The  small  number  of  good  men  is  signified  by  this  mode  of  expression,  which,  however,  need  not  be 
taken  rigorously.    One  man,  of  eminent  virtue,  might  appease  God  by  his  supplications. 

^  The  messengers  report  the  result  of  their  inquiries. 

*  God  regards  truth  and  Justice  with  special  favor.  The  text  expresses  it  by  way  of  interrogation :  "0 
Lord,  are  not  Thine  eyes  upon  the  truth  ?"  II.  P. 


JEREMIAH    V.  295 

4.  But  I  said :  Perhaps  these  are  poor^  and  foolish,  that  know  not 
the  way  of  the  Lord,  the  judgment  of  their  God. 

5.  I  will  go,  therefore,  to  the  great  men,  and  will  speak  to  them : 
for  they  know  the  way  of  the  Lord,  and  the  judgment  of  their  God : 
and  behold  these  have  altogether  broken  the  yoke  more,  have  burst 
the  bonds.^ 

6.  Wherefore  a  lion  out  of  the  wood  hath  slain  them,  a  wolf  in  the 
evening  hath  spoiled  them,  a  leopard^  watcheth  for  their  cities  :  every 
one  that  shall  go  thence  shall  be  taken,^  because  their  transgressions 
are  multiplied,  their  rebellions  are  strengthened. 

7.  How  can  I  be  merciful  to  thee  ?  thy  children  have  forsaken  Me, 
and  swear  by  them  that  are  not  gods :  I  fed  them  to  the  full,®  and 
they  committed  adultery,  and  rioted^^  in  the  harlot's  house. 

8.  They  are  become  as  amorous  horses,  and  stallions :"  every  one 
neighed  after  his  neighbor's  wife.^^ 

9.  Shall  I  not  punish^^  these  things,  saith  the  Lord  ?  and  shall  not 
My  souP^  take  revenge  on  such  a  nation  ? 

10.  Scale  the  walls  thereof,  and  throw  them  down,  but  do  not 
utterly  destroy  :  take  away  the  branches^^  thereof,  because  they  are 
not  the  Lord's. 

11.  For  the  house  of  Israel  and  the  house  of  Juda  have  greatly 
transgressed  against  Me,  saith  the  Lord. 

12.  They  have  denied^^  the  Lord,  and  said :  It  is  not  He  '^  and 
evil  shall  not  come  upon  us :  we  shall  not  see  the  sword  and  famine. 


'  The  prophet  conjectures  that  only  the  poor,  through  ignorance,  tranFgress  the  law. 

°  He  finds  the  rich  to  be  greater  delinquents.  St.  Jerome  understands  the  mass  of  the  people  by  the 
poor,  and  their  leaders,  the  priests  especially,  by  the  rich.  He  talccs  the  doubt  raised  to  be  directed  to 
show  the  freedom  of  the  human  will. 

''  Nabuchodonosor  is  represented  by  the  lion.  The  wolf,  according  to  St.  Jerome,  signifies  the  Medes 
and  Persians :  "  The  leopard,  watching  at  their  cities,  prefigures  the  violence  of  Alexander,  and  his  rapid 
devastation  from  the  West,  even  unto  India.  He  is  called  a  leopard  on  account  of  the  variety  of  his 
troops,  and  because  he  fought  against  the  Medes  and  Persians,  with  the  aid  of  the  many  nations  subject 
to  him." 

^  H.  P.  "Torn  in  pieces." 

"  The  received  reading  of  H.,  which  means,  "I  adjured  them,"  or  "I  made  them  swear,"  is  here  aban- 
doned by  the  Rabbis  Jarchi  and  Kimchi,  as  also  by  P.  and  L.  Many  MSS.,  as  also  Syr.,  Sept.,  support  V. 
The  difference  of  the  readings  consists  in  the  placing  of  a  point  at  either  side  of  the  letter  jy. 

'"  P.  "Assembled  themselves  by  troops." 

"  P.  "  Fed  horses  in  the  morning." 

»-  Ezek.  22  :  11.  •  "  Lit.  '•  Visit." 

"  This  phrase  serves  to  express  more  strongly  the  Divine  act.  This  sentence  is  repeated,  infra,  v. 
29  ;  9  :  9. 

"  P.  "Her  battlements."  L.  "Remove  her  young  shoots."  The  citizens  are  spoken  of  under  this 
image. 

"'  P.  "  They  have  belied  the  Lord."    L.  "  Denied." 

"  It  is  not  He  who  protects  and  blesses.    They  deny  His  existence,  or  His  providence. 


296  THE  PROPHECY  OF  JEREMIAH.  " 

13.  The  prophets  have  spoken  in  the  wind,^  and  there  was  no  word^^ 
in  them :  these  things,  therefore,  shall  befall  them.^^ 

14.  Thus  saith  the  Lord  the  God  of  hosts  :  Because  ye  have  spoken 
this  word :  behold,  I  will  make  My  words  in  thy^^  mouth  as  fire,  and 
this  people  as  wood,  and  it  shall  devour  them.^ 

15.  Behold,  I  will  bring  upon  you  a  nation  from  afar,  0  house  of 
Israel,  saith  the  Lord :  a  strong  nation,  an  ancient  nation,  a  nation 
whose  language  thou  wilt  not  know,  nor  wilt  thou  understand  what 
they  say. 

16.  Their  quiver  is  as  an  open  sepulchre,^  they  are  all  valiant. 

17.  And  they  shall  eat  up  thy  corn,  and  thy  bread  :  they  shall 
devour  thy  sons,  and  thy  daughters  :^^  they  shall  eat  up  thy  flocks, 
and  thy  herds :  they  shall  eat  thy  vines,  and  thy  figs  :  and  with  the 
sword  they  shall  destroy  thy  strong  cities,  wherein  thou  trustest. 

18.  Nevertheless,  in  those  days,  saith  the  Lord,  I  will  not  bring 
you  to  utter  destruction. 

19.  And  if  ye  shall  say :  Why  hath  the  Lord  our  God  done  all 
these  things  to  us  ?^  thou  shalt  say  to  them :  As  ye  have  forsaken 
Me,  and  served  a  strange  god  in  your  own  land,  so  shall  ye  serve 
strangers  in  a  land  that  is  not  your  own.^^ 

20.  Declare  ye  this  to  the  house  of  Jacob,  and  publish  it  in  Juda, 
saying : 

21.  Hear,  0  foolish  people,  who  have  no  heart  :^  who  have  eyes, 
and  see  not :  and  ears,  and  hear  not. 

22.  Will  not  ye  then  fear  Me,  saith  the  Lord :  and  will  ye  not 
grieve^  at  My  presence  ?  I  have  set  the  sand  a  bound  for  the  sea,  an 
everlasting  ordinance,  which  it  shall  not  pass  over :  and  the  waves 


"  R.  remarks  that  St.  Jerome  gives  the  true  meaning:  "  We  shall  not  suffer  famine  in  consequence  of 
the  siege;  and,  whatever  the  pro{>hct8  have  said,  they  have  spoken  to  the  wind:  all  things  have  passed 
without  any  result."    P.  "  Shall  become  wind." 

"  No  Divine  word.  The  wicked  made  light  of  the  announcements  of  the  prophets,  not  recognizing  in 
them  any  Divine  inspiration. 

*>  They  desire  that  the  evils  which  the  prophets  announce  may  fall  on  themselves. 

"  The  mouth  of  the  prophet. 

«•  The  certainty  of  the  threats  made  is  represented  by  a  devouring  fire. 

^  Their  quiver  is  fatal  to  many,  as  an  open  sepblchre  receives  many  corpses.  "  Doubtless  he  speaks  of 
the  kingdom  of  the  Babylonians,  Assyrians,  Modes,  and  Persians,  nations  famous  for  their  archers.  At 
the  same  time  he  describes  the  desolation  of  the  land  of  Judea,  and  the  slaughter  of  many,  the  driving 
otr  of  their  cattle,  the  overthrow  of  their  cities  and  walls,  since  all  things  fall  by  the  sword  of  the  enemy ; 
and  yet,  notwithstanding  these  great  evils,  He  does  not  utterly  destroy  them,  but  saves  a  remnant  cither 
of  those  who  were  l»'d  captives,  and  thence  set  at  liberty,  to  cultivate  the  land  of  Judea,  or  of  those  who, 
after  the  heat  of  persecution,  preserved  the  faith  of  the  Lord,  either  by  flight,  or  by  confessing  it."  St 
Jerome. 

"'  Dishonor  and  slay  them.  3»  In/ra  IG  :  10. 

i^'  Their  abandonment  of  the  Divine  service  is  punished  with  servitude. 

^  L.  "  Mind"— understanding.    Osce  7  :  11. 

3<  p_  "Tremble."    II.  expresses  the  pains  of  parturition. 


JEREMIAH    VI.  297 

thereof  shall  toss  themselves,  and  shall  not  prevail :  they  shall  swell, 
and  shall  not  pass  over  it. 

23.  But  the  heart  of  this  people  is  become  rebellious^  and  pro- 
voking, thej  are  revolted  and  gone  away. 

24.  And  they  have  not  said  in  their  heart :  Let  us  fear  the  Lord 
our  God,  who  giveth  us  the  early  and  the  latter  rain  in  due  season : 
who  preserveth  for  us  the  fulness^  of  the  yearly  harvest. 

25.  Your  iniquities  have  turned  these  things  away,  and  your  sins 
have  withholden  good  things  from  you. 

26.  For  among  My  people  are  found  wicked  men,  that  lie  in  wait 
as  fowlers,  setting  snares  and  traps  to  catch  men. 

27.  As  a  net  is  full  of  birds,  so  their  houses  are  full  of  deceit : 
therefore  are  they  become  great  and  enriched. 

28.  They  are  grown  gross  and  fat :  and  have  most  wickedly  trans- 
gressed My  words.^^  They  judge  not  the  cause  of  the  widow,^^  they 
manage  not  the  cause  of  the  fatherless,^  and  they  judge  not  the 
judgment  of  the  poor. 

29.  Shall  I  not  punish  these  things,  saith  the  Lord  ?  or  shall  not 
My  soul  take  revenge  on  such  a  nation  ?  ^ 

30.  Astonishing  and  wonderful^  things  have  been  done  in  the  land. 

31.  The  prophets  prophesy  falsehood,  and  the  priests  clap  their 
hands  :^  and  My  people  love  such  things :  what  then  shall  be  done 
in  the  end  thereof? 


CHAPTER  VL 


THE   EYILS   THAT   THREATEN   JERUSALEM.     SHE   IS   INVITED    TO   RETURN,  AND  WALK  IN 
THE   GOOD   "WAY,  AND   NOT   TO   RELY   ON    SACRIFICES  WITHOUT   OBEDIENCE. 

1.  Strengthen^  yourselves,  ye  sons  of  Benjamin,  in^  the  midst  of 


-^  V.  "Incredulum."    Sept.  dufjKoos.    H.  TTIID.    It  implies  rebellion  against  authority. 

"'^  II.  P.  "The  appointed  weeks."    The  different  position  of  a  point  varies  the  meaning. 

^'  H.  P.  "  They  overpass  the  deeds  of  the  wicked." 

^  The  widow  is  not  mentioned  in  the  text,  yet,  as  cause  is  expressed  twice,  the  other  term  may  have 
been  overlooked, 

=^  U.  P.  "Yet  they  prosper."    This  clause  is  wanting  in  a  MS.  K.  ex  c.    The  prosperity  of  the  wicked 
is  a  moral  mystery  in  the  Divine  government. 

^  P.  "  Horrible." 

»'  P.  "  Bear  rule  by  their  means."  Dn-T-S;;  ITI'.    "  Rule  after  them,"  or  in  harmony  with  them. 
P.  "Gather  yourselves  to  flee."    ,Supra  i  :  6.    The  tribe  of  Benjamin  is  addressed,  Jerusalem  being 
within  its  limits,  although  belonging  also  to  the  tribe  of  Juda. 

2  II.  P.  "  From."    The  enemy  being  powerful,  the  Israelites,  hitherto  secure  in  Jerusalem,  are  advised 
to  flee  for  safety. 


298  THE    PROPHECY    OF    JEREMIAH. 

Jerusalem,  and  sound  the  trumpet  in  Thecua,^  and  set  up  tlie  standard 
over  Bethacarem :  for  evil  is  seen  out  of  the  north,  and  a  great  de- 
struction. 

2.  I  have  likened^  the  daughter  of  Sion  to  a  beautiful  and  delicate 
woman. 

3.  The  shepherds  shall  come  to  her  with  their  flocks  :^  they  have 
pitched  their  tents  against  her  round  about :  every  one  shall  feed 
them  that  are  under  his  hand. 

4.  Prepare^  ye  war  against  her  :  arise,  and  let  us  go  up  at  mid-day : 
woe  to  us,  for  the  day  declineth,^  for  the  shadows  of  the  evening  are 
grown  longer. 

5.  Arise,  and  let  us  go  up  in  the  night,  and  destroy  her  houses.® 

6.  For  thus  saith  the  Lord  of  hosts:  Hew  down  her^  trees,  cast 
up  a  trench  about  Jerusalem :  this  is  the  city  to  be  punished,^^  alP^ 
oppression  is  in  the  midst  of  her. 

7.  As  a  cistern  maketh  its  water  cold,  so  hatbshe  made  her  wicked- 
ness cold  :^  violence  and  spoil  shall  be  heard  in  her,  infirmity  and 
stripes^^  are  continually  before  Me. 

8.  Be  thou  instructed,^^  0  Jerusalem,  lest  My  souP*  depart  from 
thee,  lest  I  make  thee  desolate,  a  land  uninhabited. 

9.  Thus  saith  the  Lord  of  hosts :  they  shall  gather  the  remains  of 
Israel,  as  of  a  vine,  even  to  one  cluster  '}^  turn  back  thy  hand,  as  a 
grape-gatherer  into  the  basket.^^ 

10.  To  whom  shall  I  speak  ?  and  to  whom  shall  I  testify,^®  that  he 
may  hear  ?     Behold,  their  ears  are  uncircumcised,  and  they  cannot^^ 

*  This  village,  as  also  Bethacarem,  was  to  the  south  of  Jerusalem.  It  was  one  of  the  cities  of  defenc« 
built  by  Roboam.  2  Par.  11 :  6. 

*  L.  "  The  comely  and  the  delicate,  the  daughter  of  Zion  do  I  destroy."  P.  agrees  with  V.  H.,  in  Pihd, 
means  to  liken  ;  but,  when  it  bears  this  meaning,  it  is  followed  by  7  or  7J<»  which  is  not  found  here. 

*  "  The  princes  and  troops  of  the  Chaldeans."  St.  Jerome. 

«  Lit,  "  Sanctify."  Religious  rites  were  employed  in  preparing  for  war.  The  invaders  encourage  one 
another  to  the  attack. 

'  So  eager  were  they  for  the  destruction  of  the  city  that  they  complained  of  the  least  delay.  In  the 
heat  of  midday  they  rushed  to  the  attack ;  and,  when  the  day  was  waning,  they  expressed  regret.  They 
were  ready  to  follow  up  the  attack  by  night. 

*  P.  "Palaces." 

"  The  trees  of  the  surrounding  country.    They  were  to  be  employed  in  making  engines  of  war. 

"  Lit.  "Visited."  "Great. 

M  P.  "  As  a  fountain  casteth  out  her  waters,  so  she  oasteth  out  her  wickedness."  The  frequency  and 
facility  of  her  crimes  are  likened  to  streams  Arom  a  fountain. 

"  Arising  from  a  wound.  "  Receive  correction. 

"  "I  "    The  kind  affection  of  God  for  Ilis  people  is  intimated. 

^0  <<  Even  to  one  clunter."    This  is  not  e.\preB8ed  in  the  text. 

"  H.  P.  "  Raskets."  As  the  grape-gatherer  continues  to  put  his  hand  full  of  grapes  in  the  baskel,  as 
long  as  any  romain  to  bo  gathered  in,  so  the  enemy  will  continue  to  take  spoils  and  captives  as  long  as 
any  remain  to  be  seized. 

"  Warn  in  the  presence  of  witnesses. 

"  On  account  of  their  perverse  disposition.  "  This  impossibility  does  not  secure  impunity,  since  it  pro- 
ceeds from  contempt  and  unbelief."  St.  Jerome. 


JEREMIAH    VI.  299 

hear  ;  behold,  the  word  of  the  Lord  is  become  unto  them  a  reproach  :^ 
and  they  will  not  receive  it.^^ 

11.  Therefore  am  P^  full  of  the  fury  of  the  Lord,  I  am  weary  with 
holding  in :  pour  it  out  upon  the  child  abroad,  and  upon  the  council 
of  the  young  men  together  :  for  the  husband  with  his  wife  shall  be 
taken,  the  ancient  with  him  that  is  full  of  days.^ 

12.  And  their  houses  shall  be  turned  over  to  others,  with  their* 
lands  and  wives  together :  for  I  will  stretch  forth  My  hand  upon  the 
inhabitants  of  the  land,  saith  the  Lord. 

13.  For  from  the  least  of  them,  even  to  the  greatest,  all  are  given 
to  covetousness  :^^  and  from  the  prophet  even  to  the  priest,  all  are 
guilty  of  deceit. 

14.  And  they  healed  the  breach  of  the  daughter^  of  My  people 
disgracefully,^*^  saying  :  Peace,  peace  :  and  there  was  no  peace. 

15.  They  were  confounded,^  because  they  committed  abomination : 
yea,  rather  they  felt  not  confusion,  and  they  knew  not  how  to  blush  : 
wherefore  they  shall  fall  among  them  that  fall :  in  the  time  of  their 
visitation^  they  shall  fall  down,  saith  the  Lord. 

16.  Thus  saith  the  Lord  :^  Stand  ye  on  the  ways,  and  see,  and  ask 
for  the  old  paths,^  which  is  the  good  way,^^  and  walk  ye  in  it :  and 
ye  shall  find  refreshment  for  your  souls.^^  And  they  said :  We  will 
not  walk. 

17.  And  I  appointed  watchmen^  over  you,  saying :  Hearken  ye  to 
the  sound  of  the  trumpet.     And  they  said :  We  will  not  hearken. 

18.  Therefore  hear,  ye  nations,  and  know,  0  congregation,  what 
great  things  I  will  do  to  them.^ 

19.  Hear,  0  earth :  Behold,  I  will  bring  evils  upon  this  people, 


^  A  matter  of  scorn.  "  That  we  receive  not  the  word  of  God  is  the  act  of  our  -will,  on  which  account  it 
turns  to  cur  detriment,  so  that  what  was  given  for  our  salvation,  becomes  through  our  fault  an  occasion 
of  punishment."  Idevi. 

^^  P.  "  They  have  no  delight  in  it." 

^  The  prophet,  contemplating  the  anger  of  the  Lord,  invokes  Divine  justice  against  the  obstinate 
delinquents. 

-^  Extremely  old.    There  is  no  antithesis.  21  jg^j^  55  :  11;  Infra  8  :  10. 

-*  "  Of  the  daughter"  is  not  in  the  received  H.,  but  is  in  many  MSS.  K.  R. 

**  P.  "  Slightly."  They  applied  palliatives,  which  effected  no  cure.  "  This  is  specially  to  be  under- 
stood of  priests  and  doctors,  who'  promise  prosperity  to  the  rich  and  those  in  high  station,  and  proclaim 
the  clemency  of  God,  thereby  disposing  them  rather  to  be  objects  of  His  anger,  and  subjects  of  punish- 
ment." St.  Jerome. 

"  They  should  have  felt  confusion. 

^  P.  "  At  the  time  that  I  visit  them."  "It  is  great  impiety  not  only  to  commit  sin,  but  to  ignore  what 
sin  is,  and  to  make  no  distinction  between  good  and  evil  actions."  St.  Jerome. 

^■^  This  was  the  usual  warning  which  God  gave  them  by  His  prophets. 

^  Wherein  the  patriarchs  walked.  =^  The  way  of  goodness  and  happiness. 

=-  Matt.  11  :  29.  "  Prophets  like  sentinels. 

'*  P.  "  What  is  among  them."  R.  V. 


300  THE    PROPHECY    OF    JEREMIAH. 

the  fruit  of  their  own  thoughts :  because  they  have  not  heard  My 
words,  and  they  have  cast  away  My  law. 

20.  To  what  purpose  do  ye  bring  Me  frankincense  from  Saba,^ 
and  the  sweet-smelling  cane  from  a  far  country  ?  your  holocausts  are 
not  acceptable,  nor  are  your  sacrifices  pleasing  to  Me. 

21.  Therefore  thus  saith  the  Lord:  Behold,  I  will  bring  destruction 
upon  this  people,  by  which  fathers  and  sons  together  shall  fall,  neigh- 
bor and  kinsman  shall  perish. 

22.  Thus  saith  the  Lord :  Behold,  a  people  cometh  from  the  land 
of  the  north,  and  a  great  nation  shall  rise  up  from  the  ends  of  the 
earth. 

23.  They  shall  lay  hold  on  arrow  and  shield :  they  are  cruel  and 
have  no  mercy  :  their  voice  roareth  like  the  sea ;  and  they  shall  mount 
upon  horses,  prepared  as  men  for  war,  against  thee,  0  daughter  of 
Sion. 

24.  We  have  heard  the  fame  thereof,  our  hands  grow  feeble: 
anguish  hath  taken  hold  of  us,  as  pains  of  a  woman  in  labor. 

25.  Go  not  out  into  the  fields,  nor  walk  in  the  highway :  for  the 
sword  of  the  enemy,  and  fear  is  on  every  side. 

26.  Gird  thee  with  sackcloth,  0  daughter  of  My  people,  and 
sprinkle  thee^  with  ashes :  make  thee  mourning  as  for  an  only  son,  a 
bitter  lamentation,  because  the  destroyer  shall  suddenly  come  upon  us. 

27.  I  have  set  thee  for  a  strong  assayer^  among  My  people :  and 
thou  shalt  know,  and  prove  their  way. 

28.  All  these  princes  go  out  of  the  way,  they  w^alk  deceitfully, 
they  are  brass  and  iron  ;^  they  are  all  corrupted. 

29.  The  bellows  have  failed,  the  lead^  is  consumed  in  the  fire,  the 
founder  hath  melted  in  vain  :  for  their  wicked  deeds  are  not  consumed. 

30.  Call  them  reprobate  silver,  for  the  Lord  hath  rejected  them. 


»» iMd.  1 :  11. 

*•  p.  '•  Wallow  thyself."    L.  «  Roll  thyself."  R.  V.  Infra  25  :  34. 

^  R.  shows  that  the  term  means  one  who  tries  metals,  as  the  sequel  proves.  St  Jerome  says :  ''  The 
prophet  is  given  to  the  incredulous  people  as  a  strong  examiner,  like  a  well-fortified  city,  that  he  may 
fear  no  devices  of  the  people." 

**  Inferior  metals  are  used  as  images  of  their  worthless  character. 

"  It  was  used  in  the  process  of  purifying  metals,  to  draw  off  the  alloy,  with  which  in  a  state  of  fusion 
it  combines,  and  is  absorbed  by  the  cupel. 


JEREMIAH    VII.  301 


CHAPTER   yil. 

THE  TEMPLE  OF  GOD  SHALL  NOT  PROTECT  A  SINFUL  PEOPLE,  WlTHOrT  A  SINCERE 
CONVERSION.  THE  LORD  WILL  NOT  RECEIVE  THE  PRAYERS  OF  THE  PROPHET  FOR 
THEM  ;    BECAUSE    THEY    ARE    OBSTINATE    IN    THEIR   SINS. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord,^  saying: 

2.  Stand  in  the  gate  of  the  house  of  the  Lord,  and  proclaim  there 
this  word,  and  say :  Hear  ye  the  word  of  the  Lord,  all  ye  men  of 
Juda,  that  enter  in  at  these  gates,  to  adore  the  Lord. 

3.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Make  your 
ways  and  your  doings  good  :^  and  I  will  dwell  with  you^  in  this  place. 

4.  Trust  not  in  lying  words,  saying :  The  temple  of  the  Lord,  the 
temple  of  the  Lord,  it  is  the  temple  of  the  Lord.^ 

5.  For  if  ye  order  well  your  ways  and  your  doings ;  if  ye  execute 
judgment^  between  a  man  and  his  neighbor ; 

6.  If  ye  oppress  not  the  stranger,  the  fatherless,  and  the  widow, 
and  shed  not  innocent  blood  in  this  place,  and  walk  not  after  strange 
gods  to  your  own  hurt ; 

7.  I  will  dwell  with  you  in  this  place :  in  the  land,  which  I  gave 
to  your  fathers  from  the  beginning  and  for  evermore. 

8.  Behold,  ye  put  your  trust  in  lying  words,  which  shall  not  profit 
you: 

9.  To  steal,  to  murder,  to  commit  adultery,  to  swear  falsely,  to 
oflfer^  to  Baalim,  and  to  go  after  strange  gods,  which  ye  know  not. 

10.  And  ye  have  come  and  stood  before  Me  in  this  house,  in  which 
My  name  is  called  upon,  and  have  said :  We  are  delivered,  because^ 
we  have  done  all  these  abominations. 

11.  Is  this  house  then,  in  which  My  name  hath  been  called  upon, 
become  a  den  of  robbers^  in  your  eyes  ?  I,  I  am  He  :  I  have  seen  ity 
saith  the  Lord. 


*  Tills  is  thought  to  have  happened  in  the  time  of  Joakim.  ^  Infra  26  :  13. 

3  11.  P.  "I  will  cause  you  to  dwell."  Also  v.  7.  V.  is  supported  by  a  MS.  The  diflference  of  the  read- 
ings consists  in  the  points.  St.  Jerome  writes :  "  Since  it  is  natural  for  every  one  to  love  his  native  soil, 
and  to  cherish  tender  affection  for  his  country,  He  promises  this  reward  to  those  who  obey  Him." 

■•  The  Israelites  commonly  gloried  in  the  temple,  without  caring  to  become  worthy  of  its  blessings. 
Their  boasting,  therefore,  although  founded  in  truth,  was  delusive.  "  Their  sins  show  that  their  confi- 
dence in  the  temple  was  vain."  St.  Jerome. 

'  If  you  do  justice.  ^  H.  P.  "  To  burn  incense." 

''  P.  "  To  do."  They  declare  their  escape  from  calamities,  notwithstanding  the  crimes  of  which  they 
were  guilty.    Cornelius  a  Lapide  and  Grotius  explain  it :  "Although." 

8  Matt.  21 :  13 ;  Mark  11 :  17  ;  Luke  19  :  46. 


302  THE  PROPHECY  OF  JEREMIAH. 

12.  Go  ye  to  My  place  in  Silo,  where  My  name  dwelt  from  the 
beginning  f  and  see  what  I  did  to  it  for  the  wickedness  of  My  people 
Israel : 

13.  And  now,  because  ye  have  done  all  these  works,  saith  the 
Lord :  and  I  have  spoken  to  you  rising  up  early,^^  and  speaking,  and 
ye  have  not  heard :  and  I  have  called  you,  and  ye  have  not  answered : 

14.  I  will  do  to  this  house,  in  which  My  name  is  called  upon,^^  and 
in  which  ye  trust,  and  to  the  place  which  I  have  given  you  and  your 
fathers,  as  I  did  to  Silo.^^ 

15.  And  I  will  cast  you  away  from  My  presence,  as  I  have  cast 
away  all  your  brethren,  the  whole  seed  of  Ephraim.^^ 

16.  Therefore  do  not  thou  pray  for  this  people,  nor  take  to  thee 
praise  and  supplication  for  them,  and  do  not  withstand  Me,^^  for  I 
will  not  hear  thee. 

17.  Seest  thou  not  what  they  do  in  the  cities  of  Juda,  and  in  the 
streets  of  Jerusalem  ? 

18.  The  children  gather  wood,  and  the  fathers  kindle  the  fire,  and 
the  women  knead  the  dough,  to  make  cakes  for  the  queen  of  heaven,^^ 
and  to  offer  libations  to  strange  gods,  and  to  provoke  Me  to  anger. 

19.  Do  they  provoke  Me  to  anger,  saith  the  Lord  ?  is  it  not  them- 
selves^^ to  the  confusion  of  their  own  countenance  ? 

20.  Therefore  thus  saith  the  Lord  God :  Behold,  My  wrath,  and 
My  indignation  is  enkindled  against  this  place,  upon  men  and  upon 


*  Where  the  ark  was  set  up,  when  the  Israelites  first  dwelt  in  Talestine.  Josue  18  :  1.  The  name  of 
God  is  said  to  have  dwelt  there,  because  He  was  specially  present,  and  graciously  heard  those  who  in- 
voked Uim. 

"  This  signifies  the  diligence  used  by  the  prophets  in  warning  them. 

"  P.  "Which  is  called  by  My  name." 

"  All  vestiges  of  the  worship,  which  was  formerly  practised  there,  seem  to  have  been  destroyed,  on  the 
invasion  of  the  Assyrians. 

'*  .Silo  was  in  that  tribe. 

'*  Infra  11 :  14;  14  :  11.  This  caution  addressed  to  the  prophet  shows  that  ordinarily  his  prayers  for 
the  people  were  effectual,  although  in  the  present  instance  God  would  not  accept  them.  "  Lest  the  pro- 
phet  might  appear  not  to  obtain  what  he  asks,  God  commands  him  not  to  pray  in  behalf  of  the  sinful  and 
impenitent  people.  By  saying:  'Do  not  withstand  Me,'  He  shows  that  the  prayers  of  the  saints  can 
withstand  the  wrath  of  God."  St.  Jerome. 

'*  This  title  appears  to  have  been  given  to  the  moon,  to  which  various  offerings  were  made.  St.  Jerome, 
however,  romarks  that  it  may  have  been  ascribed  to  the  heavenly  host,  that  is,  the  whole  body  of  lumi- 
naries, the  heavenly  system  and  framework.  P.  in  the  margin  so  understands  it  The  title  of  Queen  of 
Heaven  is  given  in  the  Easter  Anthem  to  the  Blessed  Virgin,  and  "Queen  of  Angels"  in  the  Litany  of  Lo- 
retto,  on  account  of  her  high  dignity  as  Mother  of  God.  Sacrifice,  however,  is  given  to  God  alone:  where- 
fore the  Collyridians,  that  is,  cake-offurcrs,  a  sect  of  the  fourth  century,  in  which  women  as  priestesses 
offered  cakes  to  the  Virgin,  were  condemned  by  the  Church,  as  St.  Epipbanius  testifies,  who  adds :  ''  Let 
Mary  be  honored :  let  God  be  adored."  Jn  hnr.  Collyrid.  The  piety  of  the  faithful,  nevertheless,  leads 
them  to  make  offerings  and  vows  to  God  tinder  her  patronage. 

'«  The  verb  is  understood  to  be  repeated.  Their  idolatry  displeased  God,  but  did  not  disturb  Uis  hap- 
piness, which  is  wholly  independent  of  creatures,  whilst  it  brought  shame  on  them.  '•  Whatever  we  do, 
we  cannot  hurt  God,  who  is  incapable  of  suffering,  but  we  thereby  prepare  for  ourselves  destruction, 
treasuring  up  for  ouraelvM  wrath  for  the  day  of  wrath."  St.  Jerome. 


JEREMIAH    VII.  S06 

beasts,  and  upon  the  trees  of  the  field,  and  upon  the  fruits  of  the 
land,  and  it  shall  burn,  and  shall  not  be  quenched. 

21.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel:  Add  your 
burnt-offerings  to  your  sacrifices,  and  eat  ye  the  flesh. 

22.  For  I  spake  not  to  your  fathers,  and  I  commanded  them  not, 
in  the  day  that  I  brought  them  out  of  the  land  of  Egypt,  concerning^^ 
burnt-offerings  and  sacrifices. 

23.  But  this  thing  I  commanded  them,  saying :  Hearken  to  My 
voice,  and  I  will  be  your  God,  and  ye  shall  be  My  people :  and  walk 
ye  in  all  the  way,  that  I  have  commanded  you,  that  it  may  be  well 
with  you. 

24.  But  they  hearkened  not,  nor  inclined  their  ear :  but  walked  in 
their  own  will,  and  in  the  perversity  of  their  wicked  heart ;  and  went 
backward  and  not  forward, 

25.  From  the  day  that  their  fathers  came  out  of  the  land  of  Egypt, 
even  to  this  day.  And  I  have  sent  to  you  all  My  servants  the 
prophets  from  day  to  day,  rising  up  early,  and  sending. 

26.  And  they  hearkened  not  to  Me,  nor  inclined  their  ear :  but 
have  hardened  their  neck,  and  have  done  worse  than  their  fathers. 

27.  And  thou  shalt  speak  to  them  all  these  words,  but  they  will 
not  hearken  to  thee :  and  thou  shalt  call  them,  but  they  will  not 
answer  thee. 

28.  And  thou  shalt  say  to  them  :  This  is  a  nation  which  hath  not 
hearkened  to  the  voice  of  the  Lord  their  God,  nor  received  correc- 
tion :^^  truty^  is  lost,  and  is  taken  away  out  of  their  mouth. 

29.  Cut  off  thy  hair,'^  and  cast  it  away :  and  take  up  a  lamentation 
on  high  :^^  for  the  Lord  hath  rejected,  and  forsaken  the  generation  of 
His  wrath.^ 

30.  Because  the  children  of  Juda  have  done  evil  in  My  eyes,  saith 
the  Lord.  They  have  set  their  abominations  in  the  house  in  which 
My  name  is  called  upon,  to  pollute  it : 

31.  And  they  have  built  the  high  places  of  Tophet,  which  is  in  the 
valley  of  the  son  of  Ennom,  to  burn  their  sons,  and  their  daughters 
in  the  fire :  which  I  commanded  not,  nor  thought  on  in  My  heart.^ 


"  H.  signifies  "  words  of."  "  P.  «  Correction." 

"  P.  This  includes  faith  and  religion,  as  R.  remarks.  St.  Jerome  refers  it  specially  to  the  time  of 
Christ,  when  faith  was  lost,  being  taken  from  the  people  who  blasphemed  the  Lord. 

^  The  cutting  off  the  hair  was  a  sign  of  mourning.  The  people  is  addressed  under  the  familiar  image 
of  a  female,  who  is  directed  to  cut  off  and  cast  away  her  beautiful  head  of  hair,  the  crown  which  she 
proudly  wore. 

°^  P.  "  On  high  places."    L.  "  On  mountain  tops." 

-^  The  race  that  provoked  Uis  displeasure. 

-^  This  expresses,  after  a  human  manner,  that  it  was  entirely  foreign  to  the  Divine  mind. 


304  THE  PROPHECY  OF  JEREMIAH. 

32.  Therefore  behold  the  days  shall  come,  saith  the  Lord,  and  it 
shall  no  more  be  called  Tophet,^^  nor  the  valley  of  the  son  of  Ennom : 
but  the  Valley  of  slaughter :  and  they  shall  bury  in  Tophet,  because 
there  is  no  place.'^ 

33.  And  the  carcasses  of  this  people  shall  be  meat  for  the  fowls  of 
the  air,  and  for  the  beasts  of  the  earth,  and  there  shall  be  none  to 
drive  them  away. 

34.  And  I  will  cause  to  cease  out  of  the  cities  of  Juda,  and  out  of 
the  streets  of  Jerusalem,  the  voice  of  joy,  and  the  voice  of  gladness, 
the  voice  of  the  bridegroom,  and  the  voice  of  the  bride :  for  the  land 
shall  be  desolate. 


CHAPTER   VIII. 

OTHER  EVILS  THAT  SHALL  FALL  UPON  THE  JEWS  FOR  THEIR  IMPENITENCE. 

1.  At  that  time,  saith  the  Lord,  they  shall  cast  out  the  bones^  of 
the  kings  of  Juda,  and  the  bones  of  the  princes  thereof,  and  the 
bones  of  the  priests,  and  the  bones  of  the  prophets,  and  the  bones  of 
the  inhabitants  of  Jerusalem,  out  of  their  graves. 

2.  And  they  shall  spread  them  abroad  to  the  sun,  and  the  moon, 
and  all  the  host  of  heaven,  which  they  have  loved,  and  which  they 
have  served,  and  after  which  they  have  walked,  and  which  they  have 
sought  and  adored :  they  shall  not  be  gathered,  and  they  shall  not 
be  buried :  they  shall  be  as  dung  upon  the  face  of  the  earth. 

3.  And  death  shall  be  chosen  rather  than  life,  by  all  that  shall 
remain  of  this  wicked  kindred  in  all  places  which  are  left,  whither  I 
have  cast  them  out,  saith  the  Lord  of  hosts. 

4.  And  thou  shalt  say  to  them :  Thus  saith  the  Lord  :  Shall  not 
he  that  falleth,  rise  again  ?  and  he  that  is  turned  away,*  will  he  not 
turn  again  ? 

5.  Why  then  is  this  people  in  Jerusalem  turned  away  with  a  stub- 


°'  St.  Jerome  oxplaina  it  of  an  open  space.    0.  thinks  it  meana  burning. 

«  The  Talley  being  filled  up.  In/ra  19  :  6, 13. 

^  This  outrage  to  the  dead  may  hare  been  prompted  by  ararice,  aa  St.  Jerome  suggests,  it  being  then 
customary  to  leare  some  costly  ornaments  and  Tases  in  the  tombs  of  the  great ;  or  it  may  have  proceeded 
f^om  a  barbarous  feeling  of  triumph. 

3  From  the  right  path.  A  man  who  falls,  immediately  endeaTors  to  rise,  and  a  man  who  has  missed 
the  road,  hastens  to  return  to  the  right  path ;  but  the  people  cared  not  to  rise,  or  to  return. 


JEREMIAH    VIII.  305 

born  revolting  ?  they  have  laid  hold  on  Ijing,^  and  they  refuse  to 
return. 

6.  I  attended  and  hearkened  :  no  man  speaketh  what  is  good,  there 
is  none  that  repenteth  of  ^  his  sin,  saying  :  What  have  I  done  ?  They 
are  all  turned  to  their  own  course,  as  a  horse  rushing  to  the  battle. 

7.  The  kite  in  the  air  knoweth  her  time :  the  turtle,  and  the  swal- 
low, and  the  stork  observe  the  time  of  their  coming:  but  My  people 
know  not  the  judgment  of  the  Lord.^ 

8.  How  do  ye  say :  We  are  wise,  and  the  law  of  the  Lord  is  with 
us  ?     Indeed,  the  lying  pen  of  the  scribes  hath  wrought  falsehood.^ 

9.  The  wise  men  are  confounded,  they  are  dismayed,  and  caught : 
for  they  have  cast  away  the  word  of  the  Lord,  and  there  is  no  wisdom 
in  them.^ 

10.  Therefore  will  I  give  their  women  to  strangers,  their  fields  to 
others  for  an  inheritance :  because  from  the  least  even  to  the  greatest 
all  follow  covetousness :  from  the  prophet  even  to  the  priest  all  deal 
deceitfully. 

11.  And  they  have  healed  the  breach  of  the  daughter  of  My  people 
disgracefully,^  saying  :  Peace,  peace  ;  when  there  was  no  peace. 

12.  They  are  confounded,  because  they  have  committed  abomina- 
tion :  yea  rather  they  feel  not  confusion,  and  they  know  not  how  to 
blush :  therefore  shall  they  fall  among  them  that  fall,  in  the  time  of 
their  visitation  they  shall  fall,  saith  the  Lord. 

13.  Gathering  I  will  gather  them  together,®  saith  the  Lord,  there 
is  no  grape  on  the  vines,  and  there  are  no  figs  on  the  fig-tree,  the 
leaf  is  fallen:  and  I  have 'given  them  the  things  that,  are  passed 
away.^^ 

14.  Why  do  we  sit  still  ?  assemble  yourselves,  and  let  us  enter  into 
the  fenced  city,  and  let  us  be  silent  there,"  for  the  Lord  our  God  hath 


^  Clung  to  false  deities  with  pertinacity.  *  H.  expresses  tenderness  of  feeling. 

'  Birds  know,  from  the  state  of  the  atmosphere,  when  to  migrate  to  other  climes ;  yet  the  Israelites 
knew  not  the  time  of  the  Divine  visitation :  they  perceive  not  the  Divine  judgments  in  the  events  of 
which  they  were  witnesses. 

"  R.  V.  '  H.  P.  "  What  wisdom  is  in  them  ?" 

*  Supra  6  :  14.  St.  Jerome  adds  :  "  To  the  disgrace  either  of  those  who  are  deceived,  or  of  others  who 
deceive  them,  saying  to  men  burdened  with  every  crime  :  '  Peace,  peace ;  when  there  is  no  peace.'  " 

^  □3''DX  'IDX-  V.  takes  both  verbs  as  modifications  of  the  one  f|DX-  P-  "  I  will  surely  consume 
them."  L.  "  Make  an  end  of  them."  Two  cognate  roots  are  united,  one  of  which  signifies  to  gather,  the 
other  to  remove  what  has  been  gathered  together. 

"^  They  are  left  without  support,  everything  being  already  consumed,  or  decayed.  L.  "  The  things 
that  I  have  given  them  shall  pass  away  from  them."  R.  explains  it  to  this  effect :  I  will  give  to  them 
those  who  will  pass  over  them:  that  is,  invaders,  who  like  a  river  that  overflows  its  banks,  will  over- 
-pread  the  country. 

^'  The  people  propose  to  seek  refuge  there. 

20 


306  THE  PROPHECY  OF  JEREMIAH. 

put  US  to  silence,  and  hath  given  us  water  of  gall  to  drink :  for  we 
have  sinned  against  the  Lord. 

15.  We  looked  for  peace,  and  no  good  came  :  for  a  time  of  healing, 
and  behold  fear.^ 

16.  The  snorting  of  his  horses  was  heard  from  Dan,^^  all  the  land 
was  moved  at  the  sound  of  the  neighing  of  his  warriors:  and  they 
came  and  devoured  the  land,  and  all  that  was  in  it ;  the  city  and  its 
inhabitants. 

17.  For  behold  I  will  send  among  you  serpents,  basilisks,  against 
which  there  is  no  charm  '}^  and  they  shall  bite  you,  saith  the  Lord. 

18.  My  sorrow  is  above  sorrow,  my  heart  mourneth  within  me.^^ 

19.  Behold  the  voice  of  the  daughter  of  my  people  from  a  far 
country  '}^  Is  not  the  Lord  in  Sion,  or  is  not  her  king  in  her  ?  why 
then  have  they  provoked  Me  to  wrath  with  their  idols  and  strange 
vanities  V^ 

20.  The  harvest  is  past,  the  summer  is  ended, *^  and  we  are  not 
saved. 

21.  For  the  affliction^®  of  the  daughter  of  my  people  I  am  afflicted,^ 
and  made  sorrowful,^^  astonishment  hath  taken  hold  on  me. 

22.  Is  there  no  balm  in  Galaad  ?  or  is  there  no  physician  there  ? 
Why  then  is  not  the  wound  of  the  daughter  of  my  people  closed  ?^ 


CHAPTER  IX. 


THE  PROPHET   LAMENTS   THE   MISERIES   OF   HIS   PEOPLE,  AND   THEIR   SINS,  WHICH  ARE 
THE  CAUSE   OF   THEM.      HE   EXHORTS   THEM   TO  REPENTANCE. 

1.  Who  will  give  water  to  my  head,  and  a  fountain  of  tears  to  my 

»  «  Trouble,"    All  their  hopes  were  disappointed. 

"  The  army  of  Nabuchodonosor  approaching  from  the  northern  extremity  of  the  land.  The  descrip- 
tion of  their  adrance  is  grand :  the  ground  is  represented  as  shaking  at  the  very  neighing  of  the  horses. 

"  It  was  popularly  belieTed,  that  charms  rendered  certain  serpents  innoxious.  Those  with  which  they 
are  threatened  cannot  bo  enchanted.  "  In  vain  do  they  wiio  disregard  the  Divine  commandments,  pray 
to  God  against  the  old  serpent,  the  coiled  snake."  St.  Jerome. 

"  P.  "  When  I  would  comfort  myself  against  sorrow,  my  heart  i»  faint  In  me." 

"  The  Israelites  in  exile  are  astonished,  on  hearing  that  Jerusalem  was  glyen  oyer  to  enemies.  They 
aak:  is  not  God  there  ?  is  Ue  not  her  king  and  protector? 

"  God  points  to  the  cause. 

'■  The  people  besieged  here  speak.  Their  hop«s  of  relief  had  been  disappointed.  The  siege  lasted  two 
years. 

"  Fracture,  or  hurt. 

*>  St  Jerome  says,  that  God  here  speaks  after  a  human  fashion.  It  maybe  also  understood  as  the  lan- 
guage of  the  prophet  3i  q\^^  jq  mourning  weeds. 

<°  The  prophet  expresses  his  astonishment,  that  no  remedy  has  been  found  for  the  erilB  which  afflict 
the  people.    St  Jerome  obserres  that  balm  Is  an  image  of  penance. 


JEREMIAH     IX.  807 

eyes  ?^  and  I  will  weep  day  and  night  for  the  slain  of  the  daughter 
of  my  people. 

2.  Who  will  give  me  in  the  wilderness  a  lodging-place  of  wayfaring 
men,^  and  I  will  leave  my  people,  and  depart  from  them  ?  because 
they  are  all  adulterers,  an  assembly  of  transgressors. 

3.  And  they  bend  their  tongue,  as  a  bow,  for  lies,  and  not  for 
truth  :^  they  strengthen  themselves  in  the  land,  for  they  proceed  from 
evil  to  evil,  and  Me  they  know  not,  saith  the  Lord. 

4.  Let  every  man  take  heed  of  his  neighbor,  and  let  him  not  trust 
in  any  brother :  for  every  brother  will  utterly  supplant,  and  every 
friend  will  walk  deceitfully. 

5.  And  a  man  shall  mock  his  brother,  and  they  will  not  speak  the 
truth :  for  they  have  taught  their  tongue  to  speak  lies :  they  weary 
themselves  to  commit  iniquity. 

6.  Thy  habitation  is  in  the  midst  of  deceit :  through  deceit  they 
refuse  to  know  Me,  saith  the  Lord. 

7.  Therefore  thus  saith  the  Lord  of  hosts :  Behold  I  will  melt,  and 
try  them  :''  for  what  else  shall  I  do  before^  the  daughter  of  My  people  ? 

8.  Their  tongue  is  a  piercing  arrow ;  it  speaketh  deceit :  with  his 
mouth  one  speaketh  peace^  with  his  friend,  and  secretly  he  lieth  in 
wait  for  him. 

9.  Shall  I  not  punish  these  things,  saith  the  Lord  ?  or  shall  not 
My  soul  be  revenged  on  such  a  nation.'^ 

10.  For  the  mountains  I  will  take  up  weeping  and  lamentation,  and 
for  the  beautiful  places  of  the  desert,  mourning :  because  they  are 
burnt  up,  for  that  there  is  not  a  man  that  passeth  through  them  :  and 
they  have  not  heard  the  voice  of  the  owner  :^  from  the  fowl  of  the  air 
to  the  beasts  they  are  gone  away  and  departed. 


*  II.  p.  "  0  !  that  my  head  were  waters,  and  my  eyes  a  fountain  of  tears."  The  prophet  intimates 
that  he  could  not  sufficiently  deplore  the  calamities  of  the  country — the  numher  of  the  slain— were  he  to 
weep  most  abundantly. 

^  A  temporary  hut.  He  desires  to  withdraw  from  the  company  of  wicked  men.  Our  Lord  expresses 
His  wearisomeness  of  sinners  in  somewhat  similar  language  :  "  How  long  shall  I  be  with  you?  how  long 
shall  I  suffer  you?"'  Matt.  17  :  16. 

'  These  words  appear  to  be  united  with  those  which  follow.  The  influence  and  power  of  those  de- 
scribed were  obtained  by  dishonorable  and  false  means.  "  The  cause  of  all  calamities  is  their  not  know- 
ing God,  and  their  being  a  company  of  prevaricators,  arming  their  tongue  for  blasphemy,  like  a  bow 
stretched  out."'  St.  Jerome. 

*  As  in  a  crucible :  "  Whenever  we  are  afflicted,  our  sufferings  are  from  God,  who  tries  us  by  persecu- 
tion, that  whatever  alloy  is  in  us,  may  be  burnt  out  by  the  fire  of  tribulation,  and  by  calamities."  St. 
Jerome. 

'  P.  "For."  B  He  expresses  kind  wishes— greets  him  with  apparent  affection. 

^  Supra  5  :  9,  29. 

*  r\JpD-  Flocks.  "  The  loneliness  of  the  province  is  predicted,  when  the  army  of  Babylon  s^hall  arrive 
and  lay  waste  all  things."  St.  Jerome. 


308  THE    PROPHECY    OF    JEREMIAH. 

11.  And  I  will  make  Jerusalem  to  be  heaps  of  sand,  and  dens  of 
dragons :  and  I  will  make  the  cities  of  Juda  desolate,  for  want  of  an 
inhabitant. 

12.  Who  is  the  wise  man,  that  may  understand  this,  and  to  whom 
the  word  of  the  mouth  of  the  Lord  may  come  that  he  may  declare 
this,  why  the  land  hath  perished,  and  is  burnt  up  like  a  wilderness, 
which  none  passeth  through  ? 

13.  And  the  Lord  said :  Because  they  have  forsaken  My  law,  which 
I  gave  them,  and  have  not  heard  My  voice,  and  have  not  walked  in  it. 

14.  But  they  have  gone  after  the  perverseness  of  their  own  heart, 
and  after  Baalim,  which  their  fathers  taught  them.^ 

15.  Therefore  thus  saith  the  Lord  of  hosts  the  God  of  Israel : 
Behold,  I  will  feed  this  people  with  wormwood,  and  give  them  water 
of  gall  to  drink. 

16.  And  I  will  scatter  them  among  the  nations,  which  they  and 
their  fathers  have  not  known  :  and  I  will  send  the  sword  after  them, 
till  they  be  consumed. 

17.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Consider  ye, 
and  call  for  the  mourning  women,  and  let  them  come :  and  send  to 
them  that  are  wise  women,^*^  and  let  them  make  haste : 

18.  Let  them  hasten  and  take  up  a  lamentation  for  us :  let  our 
eyes  shed  tears,  and  our  eyelids  run  down  with  waters. 

19.  For  a  voice  of  wailing  is  heard  out  of  Sion  :  How  are  we  wasted 
and  greatly  confounded  ?  because  we  have  left  the  land,  because  our 
dwellings  are  cast  down. 

20.  Hear  therefore,  ye  women,  the  word  of  the  Lord :  and  let  your 
ears  receive  the  word  of  His  mouth :  and  teach  your  daughters  wail- 
ing ;  and  every  one  her  neighbor  mourning. 

21.  For  death  is  come  up  through  our  windows :"  it  is  entered  into 
our  houses,  to  destroy  the  children  from  without,  the  young  men  from 
the  streets. 

22.  Speak  :  Thus  saith  the  Lord :  Even  the  carcass  of  man  shall 
fall  as  dung  upon  the  face  of  the  country,  and  as  grass  behind  the 
back  of  the  mower,  and  there  is  none  to  gather  it. 

23.  Thus  saith  the  Lord :  Let  not  the  wise  man  glory  in  his  wis- 
dom," and  let  not  the  strong  man  glory  in  his  strength,  and  let  not 
the  rich  man  glory  in  his  riches : 

"  "  We  must  not,  therefore,  follow  the  error  of  our  parents,  or  predeoessors,  but  the  authority  of  the 
Scripturen,  and  the  commandment  of  God."  Idem. 

*^  Profesiiod  weepers.  "  The  rage  of  pestilence  is  described. 

"  ICor.l  :81;2Cor.lO:17.  "AUprideof  men  la  set  aside,  whilst  their  wisdom,  strength,  and  wealth  are 
regarded  as  of  no  account,  and  the  onlj  suttjeet  of  glory  is,  that  each  one  may  know  and  understand,  that 


JEREMIAH    X.  309 

24.  But  let  him  that  glorieth  glory  in  this,  that  he  understandeth 
and  knoweth  Me,  for  I  am  the  Lord  that  exercise  mercy,  and  judg- 
ment, and  justice  in  the  earth :  for  these  things  please  Me,  saith  the 
Lord. 

25.  Behold,  the  days  come,  saith  the  Lord,  and  I  will  punish  every 
one  that  hath  the  foreskin  circumcised, 

26.  Egypt,  and  Juda,^^  and  Edom,  and  the  children  of  Ammon,  and 
Moab,  and  all  that  have  their  hair  polled  round,^^  that  dwell  in  the 
desert :  for  all  the  nations  are  uncircumcised  in  the  flesh  :^^  but  all  the 
house  of  Israel  are  uncircumcised  in  the  heart.^^ 


CHAPTER   X. 


NEITHER  STARS  NOR  IDOLS  ARE  TO  BE  FEARED,  BUT  THE  GREAT  CREATOR  OF  ALL 
THINGS.   THE  CHASTISEMENT  OP  JERUSALEM  FOR  HER  SINS. 

1.  Hear  ye  the  word  which  the  Lord  speaketh^  concerning  you,  0 
house  of  Israel. 

2.  Thus  saith  the  Lord :  Learn  not  according  to  the  ways  of  the 
Gentiles :  and  be  not  afraid  of  the  signs  of  heaven,^  which  the  heathens 
fear: 

3.  For  the  laws^  of  the  peoples  are  vain  :  for  the  work  of  the  hand 
of  the  workman  cutteth  a  tree  out  of  the  forest  with  an  axe.* 

4.  He  decketh  it  with  silver  and  gold :  he  putteth  it  together  with 
nails  and  hammers,  that  it  may  not  fall  asunder. 

God  alone  is  Lord,  who  does  mercy,  judgment,  and  justice  on  earth,  that  all  things  are  governed  hy  His 
providence  and  justice,  and  that  what  appears  to  us  unreasonable,  is  full  of  reason  and  justice."  St. 
Jerome. 

"  Juda  is  not  in  a  MS.  K.    It  appears  out  of  place. 

"  Adam  Clarke  observes :  "  The  Targum,  Septuagint,  Syriac,  and  Arabic  have  understood  it  in  the 
same  way." 

"  Circumcision  was  practised  by  the  Egyptians,  at  least  by  their  priests,  and  by  several  other  nations. 
The  Idumeans  practised  it  in  later  times,  since  Ilircanus  forced  them  to  be  circumcised  under  pain  of 
expatriation,  as  Josephus  relates.  Antiq.  13 :  9.  St.  Jerome  states  that  the  Ammonites  and  Moabites 
were  circumcised :  which,  however,  other  writers  question. 

"  Neglecting  to  restrain  their  evil  propensities. 

*  P. 

'  The  heavenly  bodies  are  meant,  with  extraordinary  phenomena,  such  as  the  appearance  of  comets, 
eclipses,  meteors,  Ac,  which  were  thought  to  portend  calamities.  St.  Jerome  says:  "  He  speaks  against 
those  who  worship  the  heavenly  bodies,  and  think  that  mankind  are  governed  by  them,  and  that  earthly 

I  events  are  determined  by  them." 
•  Usages,  idolatrous  practices. 
*  Wisdom  13  :  11;  14  :  8.    In  order  to  show  the  vanity  of  idolatry,  the  process  of  making  the  idol  is 
described. 


310  THE    PROPHECY    OF    JEREMIAH. 

5.  They  are  framed  after  the  likeness  of  a  palm-tree,^  and  they 
speak  not :  they  must  be  carried  to  be  removed,  because  they  cannot 
go  :^  therefore  fear  them  not,  for  they  can  neither  do  evil  nor  good. 

6.  There  is  none  like  to  Thee,  0  Lord  -J  Thou  art  great,  and  great 
is  Thy  name  in  might. 

7.  Who  shall  not  fear  Thee,  0  King  of  nations  ?^  for  Thine  is  the 
glory^  among  all  the  wise  men  of  the  nations,  and  in  all  their  king- 
doms there  is  none  like  to  Thee. 

8.  They  shall  be  all  proved  together^^  to  be  senseless  and  foolish : 
the  doctrine  of  their  vanity  is  wood.^^ 

9.  Silver  spread"  into  plates  is  brought  from  Tharsis,  and  gold  from 
Ophaz  '}^  the  work  of  the  artificer,  and  of  the  hand  of  the  smith  '}^ 
violet  and  purple  is  their  clothing ;  all  these  things  are  the  work  of 
artificers. 

10.  But  the  Lord  is  the  true  God :"  He  is  the  living  God,  and  the 
everlasting  King :  at  His  wrath  the  earth  shall  tremble,  and  the  nations 
shall  not  be  able  to  abide  His  threatening. 

11.  Thus  then  shall  ye  say  to  them :  Let  the  gods  that  have  not 
made  heaven  and  earth,  perish  from  the  earth,  and  from  among  those 
places  that  are  under  heaven. ^^ 

12.  He  that  maketh  the  earth  by  His  power,^^  that  prepareth  the 
world  bj"  His  wisdom,  and  stretcheth.  out  the  heavens  by  His  know- 
ledge. 

13.  At  His  voice  He  giveth  a  multitude  of  waters  in  the  heaven, 
and  lifteth  up  the  clouds  from  the  ends  of  the  earth :  He  maketh 
lightnings  for  rain,^^  and  bringeth  forth  the  wind  out  of  His  treasures. 

14.  Every  man  is  become  a  fool  for  knowledge,^^  every  artist  is 
confounded  in  his  graven  idol:  for  what  he  hath  cast  is  false,  and 
there  is  no  spirit^^  in  them. 


*  The  erect  position  of  the  idol  resembles  the  stately  palm  tree.  It  is  fashioned  after  the  human  form, 
but  it  is  without  speech. 

^  The  idol  cannot  move  of  itself. 

'  Mich.  7  :  18.  •  Apoc.  15  :  4. 

»  P.  "  To  Thee  doth  it  appertain." 

'"  r\nX3V    All  without  exception. 

"  Their  vain  system  of  worship  centres  in  mere  wood.    II.  means  correction,  discipline. 

"  Some  take  it  to  be  the  same  as  Ophir :  some  think  it  to  be  the  isle  Pasos,  in  India. 

»II.  niV.    v.  "Jtlrarii."    P.  "Founder."    See  also  y.  14. 

"  L.  "  The  Lord  Qod  is  the  truth."    Idols  are  falsehood. 

^*  This  verse  is  in  the  Chaldee  language,  probably  in  order  that  its  very  words  might  serTO  the  exiles 
for  an  answer  to  the  Chaldeans.  Voncma  conjectures  that  it  was  added  to  the  text  during  the  captivity. 
Dahler  admits  it:  but  it  is  found  in  MSS.  generally,  one  626  K.  excepted.  It  is  also  in  all  the  ancient 
versions. 

'«  Gen,  1  :  1.    Infra  61 :  16.  "  Ps.  134  : 7.    Infra  61 :  16. 

'*  He  fails  to  understand  what  be  studies  to  know,  and  he  betrays  Iblly. 

»  P.  "Breath." 


r 


JEREMIAH     X.  311 

15.  They  are  vain  things,  and  a  ridiculous  work :  in  the  time  of 
their  visitation^  they  shall  perish. 

16.  The  portion  of  Jacob  is  not  like  these  :  for  it  is  He  who  formed 
all  things :  and  Israel  is  the  rod^^  of  His  inheritance :  the  Lord  of 
hosts  is  His  name. 

17.  Gather  up  thy  shame^  out  of  the  land,  thou  that  dwellest  in  a 
siege. 

18.  'For  thus  saith  the  Lord":  Behold,  I  will  cast  away^  far  off  the 
inhabitants  of  the  land  at  this  time :  and  I  will  afflict  them  so,  that 
they  may  be  found.^^ 

19.  Woe  is  me  for  my  destruction,  my  wound  is  very  grievous. 
But  I  said :  Truly  this  is  my  own  evil,  and  I  will  bear  it.^^ 

20.  My  tent  is  laid  waste,  all  my  cords^^  are  broken :  my  children 
are  gone  out  from  me,  and  they  are  not :  there  is  none  to  stretch 
forth  my  tent  any  more,  and  to  set  up  my  curtains. 

21.  Because  the  shepherds^  have  done  foolishly,  and  have  not 
sought  the  Lord :  therefore  have  they  not  understood,^  and  all  their 
flock  is  scattered. 

22.  Behold,  the  sound  of  a  noise  cometh,  and  a  great  commotion 
out  of  the  land  of  the  north^  to  make  the  cities  of  Juda  a  desert,  and 
a  dwelling  for  dragons. 

23.  I  know,  0  Lord,  that  the  way  of  a  man  is  not  his :  neither  is 
it  in  a  man  to  walk,  and  to  direct  his  steps.^ 

24.  Correct  me,  0  Lord,  but  yet  with  judgment  :^^  and  not  in  Thy 
fury,^^  lest  Thou  bring  me  to  nothing. 

^  When  God  shall  display  His  justice. 

^  A  measuring  staff  employed  in  dividing  lands.  The  meaning  is  :  As  regards  Israel,  the  rod  of  his 
inheritance,  Deut.  32  :  9,  the  Lord  of  hosts  is  His  name.  This  corresponds  to  the  former  member.  God 
is  the  portion  of  Israel. 

^  P.  "  Thy  wares."  St.  Jerome  understands  it  of  provisions.  Syr.,  Sept.  support  him.  The  besieged 
citizens,  in  the  time  of  Jechoniah,  are  exhorted  to  gather  up  their  goods,  and  set  out  on  their  journey. 

^  P.  "  Sling  out  "    L.  "  As  with  a  sling." 

"*  That  the  punishment  may  overtake  them. 

^'  "Jerusalem  herself  speaks:  Whatever  I  suffer,  I  suffer  through  my  own  fault:  I  know  the  nature 
of  the  wound  which  I  have  received.  I  will  bear  with  the  anger  of  God  against  whom  I  have  sinned." 
St.  Jerome. 

^  Which  fastened  the  covering  to  the  stakes. 

""  Rulers.  "  Under  the  metaphors  of  shepherds  and  sheep,  the  fault  of  the  princes  and  the  dispersion 
of  the  people  are  described."  St.  Jerome. 

^  P.  "Prospered."  II.  ordinarily  means  "understood,"  but  is  taken  for  "prosper"  here  and  in  Prov. 
17  :  8.  St.  Jerome,  however,  writes  :  "  They  did  not  perceive  the  impending  evils,  and  they  did  not  under- 
stand the  Lord." 

^  The  hostile  army  advancing. 

^°  The  most  powerful  armies  cannot  insure  success.  The  issue  of  all  things  depends  on  the  secret  coun- 
sels of  God.  "  What  we  suffer  from  the  Babylonians  is  not  the  effect  of  their  bravery,  but  the  conse- 
quence of  our  deserts,  and  of  Thy  displeasure."  St.  Jerome. 

"■  This  implies  moderation.  "We,  indeed,  deserve  all  we  suffer,  and  much  more:  but  I  beseech  Thee 
to  chastise  me  as  a  Father,  not  as  an  enemy ;  correcting  me  as  a  child,  not  punishing  me  as  a  loe."  Idem. 

"^  P.-.  6  :  2. 


812  THE    PROPHECY    OF    JEREMIAH. 

25.  Pour  out  thy  indignation  upon  the  nations  that  know  not 
Thee,^  and  upon  the  provinces  that  call  not  upon  Thy  name :  because 
they^  have  eaten  up^  Jacob,  and  devoured  him,  and  consumed  him, 
and  have  destroyed  his  glory .^ 


CHAPTER  XL 

THE  PROPHET  PROCLAIMS  THE  COVENANT  OF  GOD  ;  AND  DENOUNCES  EVILS  TO  THE 
OBSTINATE  TRANSGRESSORS  OF  IT.  THE  CONSPIRACY  OF  THE  JEWS  AGAINST  HIM, 
A   FIGURE    OF   THEIR   CONSPIRACY   AGAINST   CHRIST. 

1.  The  word  that  came  from  the  Lord  to  Jeremiah,  saying : 

2.  Hear  ye  the  words  of  this  covenant,^  and  speak  to  the  men  of 
Juda,  and  to  the  inhabitants  of  Jerusalem, 

3.  And  thou  shalt  say  to  them :  Thus  saith  the  Lord  the  God  of 
Israel :  Cursed  is  the  man  that  shall  not  hearken  to  the  words  of  this 
covenant, 

'  4.  Which  I  commanded  your  fathers  in  the  day  that  I  brought 
them  out  of  the  land  of  Egypt,  from  the  iron  furnace,^  saying  :  Hear 
ye  My  voice,  and  do  all  things  that  I  command  you :  and  ye  shall  be 
My  people,  and  I  will  be  your  God : 

5.  That  I  may  accomplish  the  oath  which  I  sware  to  your  fathers, 
to  give  them  a  land  flowing  with  milk  and  honey,  as  it  is  this  day. 
And  I  answered,  and  said :  Amen,^  0  Lord. 

6.  And  the  Lord  said  to  me :  Proclaim  aloud  all  these  words  in  the 
cities  of  Juda,  and  in  the  streets  of  Jerusalem,  saying :  Hear  ye  the 
words  of  this  covenant,  and  do  them : 

7.  For  protesting  I  conjured  your  fathers  in  the  day  that  I  brought 
them  out  of  the  land  of  Egypt  even  to  this  day :  rising  early  I  con- 
jured them,  and  said :  Hearken  ye  to  My  voice  : 

8.  And  they  obeyed  not,  nor  inclined  their  ear :  but  walked  every 
one  in  the  perverseness  of  his  own  wicked  heart :  and  I  brought  upon 
them  all  the  words*  of  this  covenant,  which  I  commanded  them  to  do, 
but  they  did  them  not. 

"  Pfl.  78  :  6.  **  Tbu  heathen  invaders  are  specially  meant. 

•*  To  eat  up  and  devour  is  a  familiar  imago  of  oppression  and  destruction. 
*■  P.  "  Have  made  his  habitation  desolate.'' 

'  This  is  thought  to  have  reference  to  the  discovery  of  the  law  in  the  time  of  Josiah.  4  Kings  22  :  8. 
Some,  however,  refer  it  to  the  first  year  of  Sedekiah. 

"  A  furnace,  in  which  iron  was  wrought,  is  used  as  an  image  of  great  suffering. 

»  Truly.    P.  "So  be  it" 

*  The  punishments  decreed  against  transgressors. 


JEREMIAH    XI.  813 

9.  And  the  Lord  said  to  me :  A  conspiracy^  is  found  among  the 
men  of  Juda,  and  among  the  inhabitants  of  Jerusalem. 

10.  They  are  returned  to  the  former  iniquities  of  their  fathers,  who 
refused  to  hear  My  words :  so  these  likewise  have  gone  after  strange 
gods,  to  serve  them :  the  house  of  Israel,  and  the  house  of  Juda  have 
made  void  My  covenant  which  I  made  with  their  fathers. 

11.  Wherefore  thus  saith  the  Lord :  Behold,  I  will  bring  in  evils 
upon  them,  which  they  shall  not  be  able  to  escape :  and  they  shall 
cry  to  Me,  and  I  will  not  hearken  to  them. 

12.  And  the  cities  of  Juda,  and  the  inhabitants  of  Jerusalem  shall 
go,  and  cry  to  the  gods  to  whom  they  offer  sacrifice,^  and  they  shall 
not  save  them  in  the  time  of  their  affliction.'' 

13.  For  according  to  the  number  of  thy  cities  were  thy  gods,  0 
Juda :  and  according  to  the  number  of  the  streets  of  Jerusalem  thou 
hast  set  up  altars  of  confusion,  altars  to  offer  sacrifice  to  Baalim. 

14.  Therefore  do  not  thou  pray  for  this  people,^  and  do  not  take 
up  praise  and  prayer  for  them ;  for  I  will  not  hear  them  in  the  time 
of  their  cry  to  Me,  in  the  time  of  their  affliction.^ 

15.  What  is  the  meaning  that  My  beloved  hath  wrought  much 
wickedness  in  My  house  ?^^  shall  the  holy  flesh  take  away  from  thee 
thy  crimes^^  of  which  thou  hast  boasted  ?^^ 

16.  The  Lord  called  thy  name,  a  plentiful^^  olive-tree,  fair,  fruitful, 
and  beautiful :  at  the  noise  of  a  word,^'*  a  great  fire  was  kindled  in  it, 
and  the  branches  thereof  are  burnt. 

17.  And  the  Lord  of  hosts  that  planted  thee  hath  pronounced  evil 
against  thee :  for  the  evils  of  the  house  of  Israel,  and  of  the  house 
of  Juda,  which  they  have  done  to  themselves,  to  provoke  Me,  offering 
sacrifice  to  Baalim. 


*  They  secretly  plotted  to  restore  idolatry,  which  Josiah  had  abolished. 

'  H.  P.  "Incense."    Also  v.  13, 17.    V.  frequently  so  renders  it. 

■'  Supra  2  :  28.  »  ^^^py.(^  7  .  iq     jyfj-j.a  14  :  11. 

'  '^p2^  p.  "For  their  trouble."  V.  reads  as  in  t.  12,  flj^^i  which  is  supported  by  many  MSS.,  as 
also  by  Syr.,  Chald.,  Ar.    Eichhorn  assents. 

10  p  a  YfTjjg^i.  jjj^tjj  ]^iy  beloved  to  do  in  Mine  house,  seeing  she  hath  wrought  lewdness  with  many  ?" 
L.  "  While  she  executeth  the  evil  counsel  of  so  many,"  The  acts  of  idolatry,  which  many  practised  even 
in  the  temple,  profaned  it.    No  sacrifices  could  propitiate  God  when  accompanied  by  such  acts. 

"  P.  "  And  the  holy  flesh  is  passed  from  thee."  The  victims  shall  cease  to  be  offered  when  the  temple 
shall  be  destroyed.  St.  Jerome  says :  "  He  calls  the  people  of  Juda  beloved  and  most  loving,  who  placed 
and  worshipped  idols  in  the  temple,  and  imagined  that  they  could  appease  the  wrath  of  God  by  offering 
many  victims,  and  gloried  in  the  multitude  of  sacrifices,  which  could  not  take  away  the  malice  of  sin." 

13  p  a  \7iien  t^joy  doest  evil,  then  thou  rejoicest."  R.  "  When  thy  punishment  shall  come  on  thee, 
thou  wilt  be  seized  with  trembling."    St.  Jerome  unites  both  meanings. 

"  H.  P.  "  Green."  She  was  verdant  and  flourishing  by  Divine  favor,  but  was  left  to  be  burnt  in  con- 
sequence of  prevarications. 

"  P.  "  A  great  tumult"— on  the  approach  of  the  enemy.  The  sudden  burning  of  a  fair  and  fruitful  tree 
is  used  as  an  image  of  the  destruction  of  the  city. 


314  THE    PROPHECY    OF    JEREMIAH. 

18.  But  Thou,  0  Lord,  hast  shown^^  me,  and  I  have  known :  then 
Thou  showedst  me  their  doings. 

19.  And  I  was  as  a  meek  lamb,^^  that  is  carried  to  the  slaughter : 
and  I  knew  not  that  they  had  devised  counsels  against  me,  saying  :  Let 
us  put  wood"  on  his  bread,  and  cut  him  off  from  the  land  of  the  living, 
and  let  his  name  be  remembered  no  more. 

20.  But  Thou,  0  Lord  of  Sabaoth,  who  judgest  justly,  and  triest' 
the  reins  and  the  hearts,  let  me  see  Thy  vengeance^^  on  them :  for  to 
Thee  have  I  revealed  my  cause. 

21.  Therefore  thus  saith  the  Lord  to  the  men  of  Anathoth,  who 
seek  thy  life,  and  say :  Prophesy  not  in  the  name  of  the  Lord,  and^^ 
thou  shalt  not  die  in  our  hands. 

22.  Therefore  thus  saith  the  Lord  of  hosts :  Behold  I  will  punish^ 
them :  their  young  men  shall  die  by  the  sword,  their  sons  and  their 
daughters  shall  die  by  famine. 

23.  And  there  shall  be  no  remains^^  of  them :  for  I  will  bring  in 
evil  upon  the  men  of  Anathoth,^^  the  year  of  their  visitation. 


CHAPTER   XIL 

THE   PROSPERITY  OF  THE    WICKED    SHALL   BE   BUT   FOR    A    SHORT   TIME.     THE    DESOLA- 
TION   OF   THE   JEWS   FOR   THEIR   SINS.      THEIR   RETURN   FROM    THEIR   CAPTIVITY. 

1.  Thou  indeed,  0  Lord,  art  just,  If  I  plead  with  Thee,  but  yet  I 


"  The  text  is  in  the  third  person,  although  the  following  member  is  in  the  second,  such  changes  being 
frequent. 

«  P.  "Or  an  ox."  R.  approves  V.,  observing  that  all  the  ancients  regarded  it  as  an  adjective,  qualifying 
the  preceding  noun.  St.  Jerome  says :  "  All  the  Churches  agree  tliat  these  things  are  said  by  Christ  in 
the  person  of  Jeremiah." 

"  Poisonous  substance.  P.  "Let  us  destroy  the  tree,  with  the  fruit  therepf."  According  to  Rabbi 
Kimchi,  it  was  a  proverbial  expression  for  entire  destruction.  The  passage  may  be  understood  of  Jere- 
miah, against  whom  the  machinations  of  the  wicked  were  directed,  in  order  to  destroy  him,  and  defeat 
his  predictions.  It  is,  however,  eminently  applicable  to  Christ,  the  Lamb  of  God,  victim  of  the  sins  of 
mankind.  St.  Jerome  understands  the  text  of  the  cross,  on  which  the  body  of  our  Savior  was  placed, 
and  accordingly  explains  what  follows  of  Uim  likewise,  adding,  however :  "  To  free  ourselves  from  every 
annoyance  as  to  the  interpretation,  let  us  lay  down  this  rule,  that  all  the  prophets,  in  most  of  their 
actions,  present  a  type  of  the  Lord,  our  Savior;  and,  what  was  fulfilled  In  Jeremiah  at  that  time,  was 
prophesied  of  the  Lord  for  the  time  to  come." 

"  Infra  17  :  10;  20  :  22.  The  exercise  of  Divine  justice  was  lawfully  desired  by  the  prophet,  who  was 
Aree  from  any  sentiment  of  private  revenge.  v 

"  The  conjunction  here  implies  that  the  condition  on  which  he  should  escape  death  is,  that  he  shall 
not  prophesy. 

^  Lit.  '•  Visit."  "  None  shall  escape— they  shall  have  no  posterity. 

'^  The  native  place  of  Jeremiah. 


JEKEMIAH    XII.  315 

will  speak  to  Thee  of  judgments  :^  why  doth  the  way  of  the  wicked 
prosper  ?  why  is  it  well  with  all  them  that  transgress,  and  do  wickedly  ? 

2.  Thou  hast  planted  them,  and  they  have  taken  root :  they  pros- 
per and  bring  forth  fruit :  Thou  art  near  in  their  mouth  and  far  from 
their  reins.^ 

3.  And  thou,  0  Lord,  hast  known  me,  Thou  hast  seen  me,  and 
proved  my  heart  with^  Thee  ?  gather  them  together  as  sheep  for  the 
slaughter,  and  prepare  them  for  the  day  of  slaughter.'* 

4.  How  long  shall  the  land  mourn,  and  the  herb  of  every  field 
wither  for  the  wickedness  of  them  that  dwell  therein  ?  The  beasts 
and  the  birds  are  consumed :  because  they^  have  said :  He''  will  not 
see  our  last  end. 

5.  If  thou  hast  been  wearied  with  running  with  footmen,  how  canst 
thou  contend  with  horses  V  and  if  thou  hast  been  secure  in  a  land  of 
peace,  what  wilt  thou  do  in  the  swelling^  of  the  Jordan  ? 

6.  For  even  thy  brethren,  and  the  house  of  thy  father,  even  they 
have  fought  against  thee,  and  have  cried  after  thee  w^ith  fulP  voice : 
believe  them  not  when  they  speak  good  things  to  thee. 

7.  I  have  forsaken  My^*^  house,  I  have  left  My  inheritance  :  I  have 
given  My  dear  one^^  into  the  hand  of  her  enemies. 

8.  My  inheritance^^  is  become  to  Me  as  a  lion  in  the  wood :  it  hath 
cried  out  against  Me,  therefore  have  I  hated  it. 

9.  Is  My  inheritance  to  Me  as  a  speckled  bird  ?^^  is  it  as  a  bird 


^  The  prophet  intimates  that,  in  addressing  God,  he  is  struck  by  the  consideration  of  His  essential  jus- 
tice, which  silences  all  human  objections:  yet  he  ventures  to  inquire  into  the  cause  of  the  prosperity  of 
the  wicked.  Job.  21  :  7;  Ileb.  1 :  13.  He  treats  with  God  of  His  judgments,  which  he  finds  it  difficult  to 
fathom. 

°  From  their  affections.    The  reins  were  considered  their  seat. 

^  P.  "Toward." 

*  He  foresees  that,  notwithstanding  their  temporary  success,  they  shall  fall  before  the  sword  of  Divine 
justice. 

'  The  wicked.  ^  God,  they  say,  does  not  regard  our  affairs. 

■"  This  appears  to  be  a  proverbial  expression,  intimating  that  those  who  complain  of  light  sufferings 
are  ill  qualified  to  meet  the  greater  trials  which  await  them,  as  a  man  who  is  outrun  by  another  on 
foot,  could  not  hope  to  beat  in  the  race  one  on  horseback. 

*  Pride,  or  beauty.  H.  understands  the  text  of  the  bank  or  grove  of  the  Jordan,  which  was  beautiful, 
but  was  infested  with  wild  beasts  from  the  interior.  The  confidence  enjoyed  in  a  land  where  peace  and 
prosperity  prevailed,  afforded  no  security  for  one  exposed  to  wild  beasts.  St.  Jerome  says:  "If  thou 
hadst  some  confidence  whilst  in  thy  own  country,  what  will  thou  have  when  thou  shalt  have  passed  the 
Jordan,  and  when  thou  shalt  encounter  its  whirlpools?" 

^  P.  " They  have  called  a  multitude  after  thee."  The  term  rendered  "  multitude"  is  translated  "full" 
by  Pvaschi,  as  well  as  V.,  the  same  letters  with  different  punctuation  having  a  different  meaning. 

^"  God  declares  that  He  abandons  His  temple  and  people  into  the  hands  of  Nabuchodonosor.  Christ 
our  Lord  abandoned  the  Jews  on  account  of  their  infidelity. 

11  p    i'Xhe  dearly  beloved  of  my  soul" — the  people  whom  I  love. 

'-  "  The  Jewish  people,  who  were  formerly  the  heritage  of  the  Lord,  became  in  His  regard  as  a  lion  in 
the  forest,  when  they  shouted  against  Him  in  His  passion,  as  with  a  lion's  voice."  St.  Jerome. 

''  Rather  the  hyena.  Sept. 

/ 


$16  THE  PROPHECY  OF  JEREMIAH. 

dyed  throughout  ?^''  come  ye,  assemble  yourselves,  all  ye  beasts  of  the 
earth,^  make  haste  to  devour. 

10.  Many  shepherds^^  have  destroyed  My  vineyard,  they  have 
trodden  My  portion  under  foot :  they  have  changed  My  delightful 
portion  into  a  desolate  wilderness. 

11.  They  have  laid  it  waste,  and  it  mourneth  for  Me.  With  deso- 
lation^^ is  all  the  land  made  desolate  :  because  there  is  none  that  con- 
sidereth  in  his  heart. ^^ 

12.  The  spoilers  are  come  up  on  all  the  ways^^  of  the  wilderness, 
for  the  sword  of  the  Lord  shall  devour  from  one  end  of  the  land  to 
the  other  end  thereof:  there  is  no  peace  for  all  flesh. 

13.  They  have  sown  wheat,  and  reaped  thorns  :  they  have  received 
an  inheritance,^  and  it  shall  not  profit  them :  ye  shall  be  ashamed  of 
your  fruits,  because  of  the  fierce  wrath  of  the  Lord. 

14.  Thus  saith  the  Lord  against  all  My  wicked  neighbors,  that 
touch  the  inheritance  that  I  have  shared  out  to  My  people  Israel : 
Behold,  I  will  pluck  them  out  of  their  land,  and  I  will  pluck  the 
house  of  Juda  out  of  the  midst  of  them. 

15.  And  when  I  shall  have  plucked  them  out,  I  will  turn,^^  and 
have  mercy  on  them ;  and  I  will  bring  them  back,  every  man  to  his 
inheritance,  and  every  man  into  his  land. 

16.  And  it  shall  come  to  pass,  if  they  will  be  taught,  and  will  learn 
the  ways  of  My  people,  to  swear  by  My  name  :^  The  Lord  liveth,  as 
they  have  taught  My  people  to  swear  by  Baal :  that  they  shall  be 
built  up^  in  the  midst  of  My  people. 

17.  But  if  they  will  not  hear,  I  will  utterly  pluck  out  and  destroy 
that  nation,  saith  the  Lord. 

"  A  wild  beast, 

^*  n.  P.  "  Of  the  field."  Fierce  nations  are  summoned  to  destroy  the  Israelites,  who  had  proved  like  a 
wild  beast  in  regard  to  God. 

">  Kings. 

'^  According  to  H.  accents,  this  is  connected  with  the  preceding  phrase.  P.  '*  Being  desolate  it  mourn- 
eth unto  me." 

"  No  one  leeins  to  advert  to  the  widespread  desolation.  No  one  lays  to  heart  the  Divine  warnings. 
"  All  Judea  is  desolate,  because  no  one  thinks  of  God ;  no  one  remains  to  escape."  St.  Jerome. 

"  P.  "  The  high  places."    L.  "  MounUin  peaks." 

*  P.  "  They  have  put  themselves  to  pain."    A  different  punctuation  gives  the  other  meaning. 

"  Again  have  mercy.  ^  To  acknowledge  Him  as  God. 

**  Maintained  and  rendered  prosperous. 


JEREMIAH    XIII.  317 


CHAPTER   XIII. 

UNDER   THE    FIGURE    OF   A   LINEN   GIRDLE   IS   FORETOLD    THE   DESTRUCTION   OF   THE 
JEWS.      THEIR    OBSTINACY   IN    SIN   BRINGS    ALL   MISERIES   UPON   THEM. 

1.  Thus  saith  the  Lord  to  me:  Go  and  get  thee  a  linen  girdle, 
and  thou  shalt  put  it  about  thy  loins/  and  shalt  not  put  it  in  water .^ 

2.  And  I  got  a  girdle  according  to  the  word  of  the  Lord,  and  put 
it  about  my  loins. 

3.  And  the  word  of  the  Lord  came  to  me  the  second  time,  saying : 

4.  Take  the  girdle  which  thou  hast  got,  which  is  about  thy  loins, 
and  arise,  go  to  the  Euphrates,^  and  hide  it  there  in  a  hole  of  the 
rock. 

5.  And  I  went,  and  hid  it  by  the  Euphrates,  as  the  Lord  had 
commanded  me. 

6.  And  it  came  to  pass  after  many  days  that  the  Lord  said  to  me : . 
Arise,  go  to  the  Euphrates,  and  take  from  thence  the  girdle  which  I 
commanded  thee  to  hide  there. 

T.  And  I  went  to  the  Euphrates,  and  digged,  and  took  the  girdle 
out  of  the  place  where  I  had  hid  it :  and  behold  the  girdle  was  rotten 
so  that  it  was  fit  for  no  use. 

8.  And  the  word  of  the  Lord  came  to  me,  saying  : 

9.  Thus  saith  the  Lord :  After  this  manner  will  I  destroy  the  pride 
of  Juda,  and  the  great  pride  of  Jerusalem. 

10.  This  wicked  people  that  will  not  hear  My  words,  and  that  walk 
in  the  perverseness  of  their  heart,  and  have  gone  after  strange  gods  to 
serve  them,  and  to  adore  them ;  and'*  they  shall  be  as  this  girdle, 
which  is  fit  for  no  use. 

11.  For  as  the  girdle  sticketh  close  to  the  loins  of  a  man,  so  have 
I  brought  close  to  Me  all  the  house  of  Israel,  and  all  the  house  of 
Juda,  saith  the  Lord :  that  they  might  be  My  people,  and  for  a  name, 
and  for  praise,  and  for  glory  :  but  they  would  not  hear. 

m^      12.  Thou  shalt  speak  therefore  to  them  this  word :  Thus  saith  the 

^^K    '■  This  girdle  was  to  be  put  immediately  on  the  body,  not  outside  the  garments,  as  was  usual. 

^^K       This  circumstance,  according  to  St.  Jerome,  denoted  that  the  people  of  Israel  cleaved  to  God,  not 

^^Hfrom  any  inherent  disposition  or  quality,  but  of  His  mere  mercy. 

^  This  river  was  fifty  miles  distant  from  the  place  where  the  order  was  given :  on  which  account  some 
think  that  it  was  executed  only  mentally :  but  the  text  does  not  warrant  this  interpretation. 

^  11.  V.  "And"  were  better  omitted.  \ 


S18  THE  PEOPHECY  OF  JEREMIAH. 

Lord  the  God  of  Israel :  Every  bottle*  shall  be  filled  with  wine.  And 
thej  shall  say  to  thee :  Do  we  not  know  that  every  bottle  shall  be 
filled  with  wine  ? 

13.  And  thou  shalt  say  to  them  :  Thus  saith  the  Lord  :  Behold,  I 
will  fill  all  the  inhabitants  of  this  land,  and  the  kings  of  the  race  of 
David  that  sit  upon  his  throne,  and  the  priests,  and  the  prophets,  and 
all  the  inhabitants  of  Jerusalem,  with  drunkenness. 

14.  And  I  will  scatter  them  every  man  from  his  brother,  and 
fathers  and  sons  in  like  manner,  saith  the  Lord :  I  will  not  spare, 
and  I  will  not  pardon :  nor  will  I  have  mercy,  but  destroy  them. 

15.  Hear  ye,  and  give  ear.  Be  not  proud,  for  the  Lord  hath 
spoken. 

16.  Give  ye  glory  to  the  Lord  your  God,*^  before  it  be  dark,  and 
before  your  feet  stumble  upon  the  dark  mountains :  ye  shall  look  for 
light,  and  He  will  turn  it  into  the  shadow  of  death,  and^  into  dark- 
ness. 

17.  But  if  ye  will  not  hear  this,  my  souP  shall  weep  in  secret  for 
your  pride  :  weeping  it  shall  weep,  and  my  eye  shall  run  down  with 

•  tears,  because  the  flock  of  the  Lord  is  carried  away  captive. 

18.  Say  to  the  king,  and  to  the  queen  :^  Humble  yourselves,  sit 
down  :  for  the  crown  of  your  glory  is  come  down  from  your  head.^*' 

19.  The  cities  of  the  south"  are  shut  up,  and  there  is  none  to  open 
them  :  all  Juda  is  carried  away  caj)tive  with  an  entire  captivity.^* 

20.  Lift  up  your  eyes,  and  see,  ye  that  come  from  the  north : 
where  is  the  flock  that  is  given  thee,^^  thy  beautiful  cattle  ? 

21.  What  wilt  thou  say  when  He^^  shall  punish  thee  ?  for  thou  hast 

*  An  abundant  Tintage  may  be  signified,  since  H.  is  sometimes  taken  for  mere  hilarity :  but  it  appears 
that  distracted  counsels,  like  the  confused  thoughts  of  a  drunken  man,  are  meant.  "It  may  be  under- 
stood simply,  in  conformity  with  history,  that  kings,  priests,  and  prophets,  and  all  the  people  of  Israel 
are  to  be  inebriated  with  the  cup  of  Babylon,  and  overwhelmed  with  the  evils  of  captivity."  St.  Jerome. 

"  Worship  and  obey  llim.  St.  Jerome  remarks :  "  lie  urges  them  to  repentance,  that  they  may  give 
glory  to  God  before  they  be  led  away  to  Babylon."  '  H.  P.  "  Make  it." 

*  The  prophet  speaks.  *'  Let  us  do  penance  before  the  time  of  judgment  come,  lest  our  feet  stumble  on 
the  dark  mountains,  that  is  the  adverse  powers  charged  with  the  infliction  of  torments  and  tortures,  lest 
looking  for  light  we  be  involved  in  darkness."  St.  Jerome. 

*  Jechoniah  and  his  mother.    He  being  only  eighteen  years  of  age,  was  under  her  influence. 

»o  P.  ••  Your  principalities  shall  come  down,  even  the  crown  of  your  glory."  The  first  II.  term  means 
"  head  dress,"  to  which  the  glorious  crown  corresponds  in  the  latter  member.  The  prophet  intimates 
that  they  shall  lose  their  royal  dignity,  and  be  delivered  over  to  the  king  of  Babylon. 

"  Jerusalem  and  other  southern  cities  were  besieged  as  the  Invaders  advanced. 

«  The  body  of  the  citizens  were  led  away  captive.  St.  Jerome  takes  the  phrase  to  mean  "deservedly," 
80  that  Juds  got  what  her  sins  deserved. 

"  Thin  appears  to  be  addressed  to  Jerusalem.  The  persons  change  frequently.  "  Where  is  thy  people 
which  thou  receivedat  from  Uod  ?  where  is  that  great  and  illustrious  body  of  men,  which  appeared  like  a 
whole  province  gathered  together?"  St.  Jerome. 

"  God.  "What  shalt  thou  say,  when  the  lx)rd  shall  visit  thee,  and  deliver  thee  over  to  thy  Babylonian 
enemies,  whom  thou  taughtest  to  thy  own  destruction,  fleeing  to  their  aid,  and  following  their  Idols T 
who  on  occasion  of  their  alliance,  learned  the  road  by  which  they  might  come  to  thee  f "  ^  t.  Jerome. 


JEKEMIAH     XIV.  319 

taught  them^^  against  thee,  and  instructed  them  against  thy  own  head : 
shall  not  sorrows  lay  hold  on  thee,  as  a  woman  in  labor  ? 

22.  And  if  thou  shalt  say  in  thy  heart :  Why  are  these  things 
come  upon  me  ?  For  the  greatness  of  thy  iniquity,  thy  nakedness  is 
exposed,  the  soles  of  thy  feet  are  defiled. 

23.  If  the  Ethiopian  can  change  his  skin,  or  the  leopard  his  spots; 
ye  also  may  do  well,  when  ye  have  learned  evil.^^ 

24.  And  I  will  scatter  them  as  stubble,  which  is  carried  away  by 
the  wind  in  the  desert. 

25.  This  is  thy  lot,  and  the  portion  of  thy  measure^^  from  Me, 
saith  the  Lord,  because  thou  hast  forgotten  Me,  and  hast  trusted  in 
falsehood. 

26.  Wherefore  I  have  also  bared  thy  thighs  against  thy  face,^^and 
thy  shame  hath  appeared. 

27.  I  have  seen  thy  adulteries,  and  thy  neighing,^^  the  wickedness 
of  thy  fornication,  and  thy  abominations,  upon  the  hills  in  the  field. 
Woe  to  thee,  Jerusalem,  wilt  thou  not  be  made  clean  after  Me  ?^°  how 
long  yet  ? 


CHAPTER   XIV. 

A  GRIEVOUS  famine:  and  the  prophet's  prayer  on  that  occasion,     evils 

DENOUNCED  TO  FALSE  PROPHETS.   THE  PROPHET  MOURNS  FOR  HIS  PEOPLE. 

1.  The  word  of  the  Lord  that  came  to  Jeremiah  concerning  the 
drought.^ 

2.  Judea  mourneth  and  the  gates  thereof  are  fallen,^  and  are  be- 
come obscure^  on  the  ground,  and  the  cry  of  Jerusalem  is  gone  up.'* 

15  p  «rpQ  ^g  captains,  and  as  chief  over  thee."  The  alliances  formed  by  various  kings  of  Juda  with  the 
Assyrians,  made  these  familiar  with  their  resources. 

^  The  correction  of  evil  habits  is  extremely  difficult,  but  not  absolutely  impossible  :  "  For  whatever  is 
learned  belongs  not  to  nature,  but  to  the  act  of  our  own  will,  which  is  in  a  measure  changed  into  nature 
by  inveterate  habit,  and  by  attachment  to  sin  :  but  this  which  is  impossible  to  men,  is  possible  to  God."' 
St.  Jerome. 

"  Portion  measured  out. 

"  As  it  were  throwing  the  garment  back  on  the  head. 

"  Longing  after  sinful  indulgence. 

"  Rather  "  hereafter."    L.  "  Thou  wilt  not  be  made  clean  after  ever  so  long  a  time." 

*  Lit.  "  Concerning  the  words  of  the  drought."    The  time  is  uncertain. 

^  P.  "Languish."  By  gates  the  people  who  were  wont  to  assemble  there  are  meant:  they  were  no 
longer  gathered  there. 

*  P.  '•  They  are  black."  L.  "  They  lie  grieved."  The  position  and  appearance  of  persons  suffering 
from  drought  are  represented. 

■•  St.  Jerome  testifies,  that  in  his  own  time  water  was  scarce  in  Jerusalem,  which  was  chiefly  supplied 
from  the  fountain  Siloe  (Siloam).    This  flowed  irregularly. 


THE  PROPHECY  OF  JEREMIAH. 

3.  The  great  ones  sent  their  inferiors^  for  water  :  they  came  to 
draw,  they  found  no  water,  they  carried  back  their  vessels  empty : 
they  were  confounded  and  afflicted,  and  they  covered  their  heads.^ 

4.  For  the  destruction  of  the  land,''  because  there  came  no  rain 
upon  the  earth,  the  husbandmen  were  confounded,  they  covered  their 
heads. 

5.  Yea  the  hind  also  brought  forth  in  the  field,  and  left  it :®  be- 
cause there  was  no  grass. 

6.  And  the  wild  asses  stood  upon  the  rocks ;  they  snuffed  up  the 
wind  like  dragons  :^  their  eyes  failed,  because  there  was  no  grass. ^^ 

7.  If  ^^  our  iniquities  testify  against  us,  0  Lord,  do  Thou  it^^  for 
Thy  name's  sake ;  for  our  rebellions  are  many,  we  have  sinned  against 
Thee. 

8.  0  expectation  of  Israel,  the  Savior  thereof  in  time  of  trouble : 
why  wilt  Thou  be  as  a  stranger^^  in  the  land,  and  as  a  wayfaring  man 
turning  in  to  lodge  ? 

9.  Why  wilt  Thou  be  as  a  wandering  man,  as  a  mighty  man  that 
cannot  save  ?^'*  But  Thou,  0  Lord,  art  among  us,  and  Thy  name  is 
called  upon  us  ;^^  forsake  us  not. 

10.  Thus  saith  the  Lord  to  this  people,  that  love  to  move  their 
feet,^®  and  rest  not,  and  do  not  please  the  Lord :  He  will  now  remem- 
ber their  iniquities,  and  punish  their  sins. 

11.  And  the  Lord  said  to  me :  Pray  not  for  this  people  for  their 
good.*'' 

12.  When  they  fast  I  will  not  hear  their  prayers :  and  if  they  offer 
holocausts  and  victims,  I  will  not  receive  them :  for  I  will  consume 
them  by  the  sword,  and  by  famine,  and  by  pestilence. 

13.  And  I  said :  Ah,  ah,  ah,^^  0  Lord  God :  the  prophets  say  to 

»  Domestics.    V.  "  Little  ones."    L.  "  Subordinates.'* 

•*  After  the  manner  of  mourners.  "•  Its  parched  and  ruined  state. 

■  The  hind,  although  usually  careful  of  her  young,  was  forced  to  abandon  it,  in  order  to  look  else- 
where for  grass. 

'  These  are  thought  to  be  great  boas  and  python  serpents,  seTeral  of  which  grow  to  an  enormous  siie, 
and  are  in  the  habit  of  raising  a  considerable  portion  of  their  length  into  a  yertical  position.  See  Kitto-s 
Encyclopaedia,  Dragons. 

*°  For  the  want  of  grass,  they  stood  on  the  roclts,  snuffing  up  the  air,  having  their  eyes  directed  to  » 
distance,  as  if  seeking  feed. 

"  P.  "Although."  "  Grant  us  the  relief  for  which  we  ask. 

"  The  Jews,  according  to  St.  Jerome,  thinking  that  they  were  about  to  be  abandoned  by  Qod,  compare 
Him  to  a  stranger,  or  lodger,  who  cares  not  for  those  with  whom  he  sojourns. 

"  As  a  man,  though  mighty,  neglects  to  save  his  firiends. 

"  We  are  called  by  Thy  name :  we  are  known  as  Thine.    St  Jerome  understands  this  of  Christians. 

"'  To  change,  addressing  alternately  Qod  and  idols. 

"  Supra  7  :  16;  11  :  14.  •'  Fasting  and  prayers,  victims  and  holocausts  are  available,  when  we  depart 
from  vice,  and  bewail  our  past  sins  :  but  if,  continuing  in  vice,  we  fancy  that  we  can  secure  impunity  by 
vows  and  sacrifices,  we  are  greatly  mistaken,  judging  Qod  to  be  unjust."  St.  Jerome. 

"  The  text  has  only  one  interjection,  yet  St.  Jerome  seems  to  have  read  it  thrice:  "Juxta  Ilebraicum 
tertio." 


JEREMIAH    XIV.  321 

them :  Ye  shall  not  see^^  the  sword,  and  there  shall  be  no  famine 
among  you;  but  He^*'  will  give  you  true  peace  in  this  place. 

14.  And  the  Lord  said  to  me :  The  prophets  prophesy  falsely  in 
My  name  :^*  I  sent  them  not,  neither  have  I  commanded  them,  nor 
have  I  spoken  to  them :  they  prophesy  to  you  a  lying  vision,  and 
divination  and  deceit,  and  the  seduction^^  of  their  own  heart. 

15.  Therefore  thus  saith  the  Lord  concerning  the  prophets  that 
prophesy  in  My  name,  whom  I  did  not  send,  that  say  :  Sword  and 
famine  shall  not  be  in  this  land  :  By  sword  and  famine  shall  those 
prophets  be  consumed. 

16.  And  the  people  to  whom  they  prophesy,  shall  be  cast  out  in 
the  streets  of  Jerusalem  because  of  the  famine  and  the  sword,  and 
there  shall  be  none  to  bury  them  :  they^^  and  their  wives,  their  sons 
and  their  daughters,  and  I  will  pour  out  their  own  wickedness  upon 
them. 

17.  And  thou  shalt  speak  to  them  this  word :  Let  my  eyes  shed 
tears  night  and  day,^'*  and  let  them  not  cease,  because  the  virgin 
daughter  of  My  people  is  afflicted  with  a  great  affliction,^^  with  an 
exceeding  grievous  evil. 

18.  If  I  go  forth  into  the  fields,  behold  the  slain  with  the  sword : 
and  if  I  enter  into  the  city,  behold  them  that  are  consumed  with 
famine.  The  prophet  also  and  the  priest  are  gone  into  a  land  which 
they  knew  not.-*^ 

19.  Hast  Thou  utterly  cast  away  Juda,  or  hast  Thy  soul  abhorred 
Sion  ?  why  then  hast  Thou  struck  us,  so  that  there  is  no  healing  for 
us  ?  we  have  looked  for  peace,^  and  there  is  no  good :  and  for  the 
time  of  healing,  and  behold  trouble. 

20.  We  acknowledge,  0  Lord,  our  wickedness,  the  iniquities  of  our 
fathers,  because  we  have  sinned  against  Thee. 

21.  Give  us  not  to  be  a  reproach,  for  Thy  name's  sake,  and  do  not 
disgrace  the  throne  of  Thy  glory  :^^  remember,  break  not  Thy  covenant 
with  us. 

22.  Are  there  any  among  the  graven  things  of  the  Gentiles  that 
can  send  rain  ?  or  can  the  heavens  give  showers  ?  Art  not  Thou  the 


"  Ye  shall  not  feel  it :  ye  shall  not  fall  by  it.    Supra  5  :  12 ;  Infra  23  :  17. 

*•  II.  P.  "  I."  ^*  Infra  29  :  9.    Speaking  as  by  Divine  inspiration. 

»  P.  "A  thing  of  nought,  and  the  deceit.*'  ^  Shall  be  cast  out. 

=«  Lam.l  ::6;  2:18. 

as  p_  u  jg  broken  with  a  great  breach."    The  prophet  describes  the  great  humiliation  of  the  people. 
*•  Led  away  into  captivity. 

*'  Relief.    Supra  8  :  15.    "  Where  the  worship  of  God  was  practised  before  in  tranquillity,  all  is  now- 
full  of  tumult  and  hostile  rage."  St.  Jerome. 
*'  Do  not  suflFer  Thy  temple  to  be  dishonored. 

21 


iM  THE  PROPHECY  OF  JEREMIAH. 

Lord  our  God,  whom  we  have  looked  for  ?  for  Thou  hast  made  all 
these  things. 


CHAPTER   XV. 

GOD    IS    DETERMINED    TO    PUNISH    THE    JEWS    FOR   THEIR    SINS.      THE   PROPHET's 
COMPLAINT,   AND    GOD's    PROMISE    TO    HIM. 

1.  And  the  Lord  said  to  me :  If  Moses  and  Samuel  shall  stand 
before  Me/  My  soul  is  not  towards  this  people  :  cast  them  out  from 
My  sight,^  and  let  them  go  forth. 

2.  And  if  they  shall  say  unto  thee :  Whither  shall  we  go  forth  ? 
thou  shalt  say  to  them  :  Thus  saith  the  Lord :  Such  as  are  for  death, 
to  death  :^  and  such  as  are  for  the  sword,  to  the  sword :  and  such  as 
are  for  famine,  to  famine :  and  such  as  are  for  captivity,  to  captivity. 

3.  And  I  will  punish  them  in  four  ways,  saith  the  Lord :  The 
sword  to  kill,  and  the  dogs  to  tear,  and  the  fowls  of  the  air,  and  the 
beasts  of  the  earth  to  devour  and  to  destroy. 

4.  And  I  will  give  them  up  to  the  rage  of  all  the  kingdoms  of  the 
earth :  because  of  Manasses^  the  son  of  Hezekiah  the  king  of  Juda, 
for  all  that  he  did  in  Jerusalem. 

5.  For  who  will  have  pity  on  thee,  0  Jerusalem?  or  who  will 
bemoan  thee  ?  or  who  shall  go  to  pray  for  thy  peace  ?^ 

6.  Thou  hast  forsaken  Me,  saith  the  Lord,  thou  art  gone  backward : 
and  I  will  stretch  out  My  hand  against  thee,  and  I  will  destroy  thee : 
I  am  weary  of  entreating  thee.^ 

7.  And  I  will  scatter  them  with  a  fan^  in  the  gates  of  the  land :  I 
have  killed  and  destroyed  My  people,  and  yet  they  are  not  returned 
from  their  ways. 

8.  Their  widows  are  multiplied  unto  Me  above  the  sand  of  the  sea: 

*  This  may  be  understood  of  these  saints  interceding  with  Ood  in  the  other  life,  or  of  persons  of  like 
merit  praying  on  earth,  as  they,  in  their  lifetime,  prayed  for  the  people.  Moses  successfully  pleaded  for 
them.  Exod.  33  :  17;  Numb.  14  :  19.    Samuel  likewise.  1  Kings  7  :  9. 

9  The  people  are  to  be  cast  out.    They  are  considered  as  present  in  the  Divine  sight  when  their  adTO* 
cates  plead  for  them. 
'  Zach.  11 :  9. 

*  4  Kings  21 :  11.  "As  the  merits  of  the  saints,  such  as  David  and  the  rest,  descend  to  their  posteritjTi 
so  the  crimes  of  sinners  reach  their  descendants  who  imitate  them."  St.  Jerome. 

*  P.  "  Who  shall  go  aside  to  ask  how  thou  doest?"  II.  has :  "  Peace  to  thee."  This  was  the  usual  form 
of  salutation. 

*  P.  "  Of  repenting."  Qod  is  said  to  repent  when  He  abstains  from  executing  His  threats.  He  signifies 
that  He  will  no  longer  show  mercy. 

^  As  the  chair  on  the  threshing-floor. 


i 


JEREMIAH     XV. 

I  have  brought  upon  them  against  the  mother  of  the  J^oung  man^  a 
spoiler  at  noonday  :  I  have  cast  a  terror  on  a  sudden  upon  the  cities.^ 

9.  She  that  hath  borne  seven^^  is  become  weak,  her  soul  hath 
fainted  away :  her  sun  is  gone  down/^  while  it  was  yet  day :  she  is 
confounded,  and  ashamed :  and  the  residue  of  them^^  I  will  give  up 
to  the  sword  in  the  sight  of  their  enemies,  saith  the  Lord. 

10.  Woe  is  me,  my  mother  :^^  why  hast  thou  borne  me  a  man  of 
strife,  a  man  of  contention  to  all  the  earth  ?  I  have  not  lent  on  usury, 
neither  hath  any  man  lent  to  me  on  usury,  7/et  all  curse  me.^^ 

11.  The  Lord  saith  :  Assuredly ^^  it  shall  be  well  with  thy  remnant, 
assuredly  I  shall  help  thee^^  in  the  time  of  affliction,  and  in  the  time 
of  tribulation  against  the  enemy. 

12.  Shall  iron  be  allied  with  the  iron  from  the  north,^^  and  the 
brass  ? 

13.  Thy  riches  and  thy  treasures  I  will  give  unto  spoil  for  nothing, 
because  of  all  thy  sins,  even  in  all  thy  borders. 

14.  And  I  will  bring  thy  enemies^^  out  of  a  land  which  thou  knowest 
not :  for  a  fire  is  kindled  in  My  rage,^^  it  shall  burn  upon  you. 

15.  0  Lord,  Thou  knowest,  remember  me,  and  visit  me,  and 
defend  me^  from  them  that  persecute  me,  not  according  to  Thy  long 
suffering  do  thou  take  up  my  cause  :^'  know  that  for  Thy  sake  I  have 
suffered  reproach. 

16.  Thy  words  were  found,  and  I  did  eat  them,^  and  Thy  word  was 


*  The  spoiler,  or  enemy,  who  comes  even  at  noonday,  brings  desolation  to  mothers,  slaying  their  sons. 

"  U.  P.  "  City." 

*"  R.  "  The  number  seven  is  put  for  many."  Deep  affliction  seizes  on  her,  all  having  been  slain.  1 
Kings  2  : 5. 

"  Amos  8  :  9.  The  sun  is  said  to  set  for  her  at  midday,  because,  being  deprived  of  her  children,  she 
ceases  to  enjoy  happiness. 

'-  Such  of  the  citizens  as  shall  survive  the  other  calamities. 

'^  The  prophet  apostrophizes  his  mother,  to  represent  the  misery  of  his  condition.  St.  Jerome  under- 
stands it  of  Christ,  who  was  for  a  sign  to  be  contradicted.  Luke  2  :  34. 

"  Although  he  had  given  no  occasion  to  enmity  by  unju.«t  exactions,  or  by  failing  in  his  engagements 
he  was  hated  and  slandered.    The  practice  of  usury,  however  palliated,  generally  provokes  censure. 

"  n.  is  after  the  manner  of  an  oath. 

16  p  t<  J  ^jjj  (.ause  the  enemy  to  entreat  thee  well."  It  is  here  used  for  "treat."  Louis  Do  Dieu  main- 
tains that  n.  means  to  entreat  by  way  of  supplication.  L.  "Truly  I  will  release  thee  for  (thy)  good; 
truly  T  will  cause  the  enemy  to  meet  thee  in  the  time  of  affliction." 

"  St.  Jerome  explains  this  of  the  people,  who  were  hard  as  iron,  and  could  not  be  united  in  amity  with 
the  Chaldeans,  said  to  come  from  the  North. 

"  1*.  "  I  will  make  tlice  to  pass  with  thy  enemies  into  a  land  which  thou  knowest  not."  The  construc- 
tion of  n.  is  difficult. 

"  Deut.  32  :  22.  -o  P.  "  Revenge  me  of." 

''  'Jinnn  "13X  I'^J^l-Vi^'  v.  "NoUinpatientiatuasuscipias  me."  The  prophet  desires  that  God 
should  take  up  his  cause  speedily,  and  punish  his  enemies  with  just  severity,  not  according  to  his  usual 
long-suffering  towards  sinners.  P.  "Take  me  not  away  in  Thy  long-snflFering."  L.  ''Not  according  to 
Thy  long-suffering  act  Thou  for  me." 

-^  Meditated  on  them  with  comfort. 


324  THE  PROPHECY  OF  JEREMIAH. 

to  me  a  joy  and  gladness  of  my  heart :  for  Thy  name  is  called  upon 
me,^  0  Lord  God  of  hosts. 

17.  I  sat  not  in  the  assembly  of  jesters,^f  nor  did  I  make  a  boast^ 
of  the  presence  of  Thy  hand :  I  sat  alone^^  because  Thou  hast  filled 
me  with  threats.^' 

18.  Why  is  my  sorrow  become  perpetual,  and  my  wound  desperate 
so  as  to  refuse  to  be  healed  ?^  it  is  become^  to  me  as  deceitful  waters 
that  fail. 

19.  Therefore  thus  saith  the  Lord :  If  thou  will  be  converted,  I 
will  convert  thee,^  and  thou  shalt  stand  before  My  face  :^^  and  if  thou 
will  separate  the  precious  from  the  vile,^^  thou  shalt  be  as  My  mouth  :^ 
they  shall  be  turned  to  thee,  and  thou  shalt  not  be  turned  to  them.** 

20.  And  I  will  make  thee  to  this  people  as  a  strong  wall  of  brass : 
and  they  will  fight  against  thee,^  and  shall  not  prevail :  for  I  am  with 
thee  to  save  thee,  and  to  deliver  thee,  saith  the  Lord. 

21.  And  I  will  deliver  thee  out  of  the  hand  of  the  wicked,  and  I 
will  redeem  thee  out  of  the  hand  of  the  mighty. 


CHAPTER   XVL 

THE  PROPHET  IS  FORBIDDEN  TO  MARRY.  THE  JEWS  SHALL  BE  UTTERLY  RUINED  FOR 
THEIR  IDOLATRY:  BUT  SHALL  AT  LENGTH  BE  RELEASED  FROM  THEIR  CAPTIVITY, 
AND    THE    GENTILES    SHALL    BE    CONVERTED. 

1.  And  the  word  of  the  Lord  came  to  me,  saying: 


«•  I  am  Thine.  «  P.  "Mockers."    L.  "The  mlrthftil." 

-■■■  Ps.  1 :  1 ;  25  :  4.  P.  ••  Nor  rejoiced."  The  prophf  t  did  not  share  the  joy  of  the  profane.  The  punc- 
tuation of  the  text  requires  a  stop  here. 

-'  P.  "I  sat  alone,  because  of  Thy  hand."  In  solitude  he  mused  on  the  Divine  judgments,  feeling  the 
prestiure  of  the  hand  of  God. 

-'  H.  P.  "  Indignation" — affliction,  sorrow.  =*  Infra  30  :  16. 

^  The  text  has  the  second  person.  The  hopes  entertained  of  Dirine  succor  were  like  waters  that  soon 
censed  to  flow.  V.  may  be  understood  of  hope,  which  proved  delusive.  L.  "  As  a  deceptive  spring,  M 
waters  that  are  not  reliable.'' 

»'  If  thou  will  ceaao  to  complain  and  be  distrustful,  I  will  succor  thee. 

»'  As  a  fuvorite  servant. 

^-^  As  in  refining  metals,  carefully  distinguishing  what  is  pure  from  dross.  The  prophet  was  to  ust* 
discernment  in  his  instructions  and  in  his  intercourse  with  men. 

"*  Org^n,  interpreter.  "Think  not  that  good  works  pass  unrewarded.  If,  by  thy  discourses,  thou  draw 
away  My  saints  from  the  midst  of  sinners,  thou  wilt  be  as  My  mouth."  St.  Jerome. 

="  Men  would  listen  respectfully  to  bis  words.  The  prophet  should  not  regard  their  threats.  "Let  us 
consider  how  highly  rewarded  is  the  speech  of  the  teacher  who  succeeds  in  rescuing  any  one  from  error, 
and  leading  him  forth  from  the  company  of  sionera."  St.  Jerome. 

^'  Oppose  lliee. 


JEREMIAH    XVI.  325 

2.  Thou  slialt  not  take  thee  a  wife,^  neither  shalt  thou  have  sons 
and  daughters  in  this  place. 

3.  For  thus  saith  the  Lord  concerning  the  sons  and  daughters  that 
are  born  in  this  place,  and  concerning  their  mothers  that  bare  them : 
and  concerning  their  fathers,  of  whom  they  were  born  in  this  land  : 

4.  They  shall  die  by  grievous  illness  ;  they  shall  not  be  lamented, 
and  they  shall  not  be  buried,  they  shall  be  as  dung  upon  the  face  of 
the  earth :  and  they  shall  be  consumed  with  the  sword,  and  with 
famine :  and  their  carcasses  shall  be  meat  for  the  fowls  of  the  air, 
and  for  the  beasts  of  the  earth. 

5.  For  thus  saith  the  Lord :  Enter  not  into  the  house  of  feasting,^ 
neither  go  thou  to  mourn,  nor  comfort  them :  because  I  have  taken 
away  My  peace^  from  this  people,  saith  the  Lord,  mercy  and  com- 
miserations. 

6.  Both  the  great  and  the  little  shall  die  in  this  land :  they  shall 
not  be  buried  nor  lamented,  and  men  shall  not  cut  themselves,  nor 
make  themselves  bald  for  them.^ 

7.  And  they  shall  not  break  bread^  among  them  to  him  that 
mourneth,  to  comfort  him  for  the  dead :  neither  shall  they  give  them 
to  drink  of  the  cup,  to  comfort  them  for  their  father  and  mother. 

8.  And  do  not  thou  go  into  the  house  of  feasting,^  to  sit  with  them, 
and  to  eat  and  drink  : 

9.  For  thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  Behold,  I 
will  take  away  out  of  this  place  in  your  sight,  and  in  your  days  the 
voice  of  mirth,  and  the  voice  of  gladness,  the  voice  of  the  bridegroom, 
and  the  voice  of  the  bride. 

10.  And  when  thou  shalt  tell  this  people  all  these  words,  and  they 
shall  say  to  thee :  Wherefore  hath  the  Lord  pronounced  against  us 
all  this  great  evil  V  what  is  our  iniquity  ?  and  what  is  our  sin,  that 
we  have  committed  against  the  Lord  our  God  ? 

11.  Thou  shalt  say  to  them :  Because  your  fathers  forsook  Me, 


*  On  account  of  the  calamities  which  impend,  the  prophet  is  ordered  to  abstain  from  marrying  in 
Palestine. 

^  The  banquet  here  meant  is  that  which  was  given  on  occasion  of  funerals,  as  11.,  after  St.  Jerome, 
observes. 
^  Blessing. 

*  Mourners  were  wont  to  make  incisions  on  their  arms,  and  shave  their  heads.  These  rites  were  in 
manifest  violation  of  the  prohibitions  of  the  Mosaic  law.  Lev.  19  :  28;  Deut.  14  :  1.  The  prophet  foretells 
that  all  rites,  expressive  of  sorrow  for  the  departed,  shall  be  omitted,  in  consequence  of  the  general 
calamity. 

'  P.  "Neither  shall  men  tear  themselves  for  them  in  mourning."  V.  expresses  the  true  meaning,  as 
R.  judges.  Some  MSS.  have  DH/j  which  is  joined  with  the  same  verb  in  Is.  58  :  7.  II.  has  Dri/-  It 
was  customary  for  the  near  relatives  of  the  deceased  to  club  together  to  give  a  banquet  to  the  mourners. 
L.  D. 

"  A  festive  banquet  is  here  meant.  ''  Supra  5  :  19. 


326  THE  PROPHECY  OF  JEREMIAH. 

saith  the  Lord :  and  went  after  strange  gods,  and  served  them,  and 
adored  them  :  and  they  forsook  Me,  and  kept  not  My  law. 

12.  And  ye  also  have  done  worse^'  than  your  fathers :  for  behold 
every  one  of  you  walketh  after  the  perverseness  of  his  evil  heart,  so 
as  not  to  hearken  to  Me. 

13.  So  I  will  cast  you  forth  out  of  this  land,  into  a  land  which  ye 
know  not,  nor  your  fathers :  and  there  ye  shall  serve  strange  gods 
day  and  night,  which  shall  not  give  you  any  rest. 

14.  Therefore  behold,  the  days  come,  saith  the  Lord,  when  it  shall 
be  said  no  more :  The  Lord  liveth,  that  brought  forth  the  children  of 
Israel  out  of  the  land  of  Egypt : 

15.  But  the  Lord  liveth,  that  brought  the  children  of  Israel  out  of 
the  land  of  the  north,  and  out  of  all  the  lands  to  w^hich  I  cast  them 
out  :^  and  I  will  bring  them  again  into  their  land,  which  I  gave  to 
their  fathers. 

16.  Behold,  I  will  send  many  fishers,  saith  the  Lord,  and  they  shall 
fish  them :  and  after  this  I  will  send  them  many  hunters,  and  they 
shall  hunt  them  from  every  mountain  and  from  every  hill,  and  out  of 
the  holes  of  the  rocks:'^*^ 

17.  For  My  eyes  are  upon  all  their  ways :  they  are  not  hid  from 
My  face,  and  their  iniquity  hath  not  been  hid  from  My  eyes. 

18.  And  I  will  repay  first  their  double  iniquities,^^  and  their  sins ; 
because  they  have  defiled  My  land  with  the  carcasses  of  their  idols, 
and  they  have  filled  My  inheritance  with  their  abominations.^* 

19.  0  Lord,  my  might,  and  my  strength,  and  my  refuge  in  the  day 
of  tribulation :  to  Thee  the  Gentiles  shall  come  from  the  ends  of  the 
earth, ^^  and  shall  say  :  Surely  our  fathers  have  possessed  lies,  vanity 
which  hath  not  profited  them. 

20.  Shall  a  man  make  gods  unto  himself,  and  they  are  no  gods  ? 

21.  Therefore  behold,  I  will  this  once  cause  them  to  know,  I  will 
show  them  My  hand  and  My  power :  and  they  shall  know  that  My 
name  in  the  Lord. 


•  ^pra  7  :  26. 

•  P.  ••Whither  he  had  driren  them."  The  restoration  of  the  people  to  Palestine,  as  a  more  recent 
•Tent,  wnn  to  be  celebrated  in  after-times. 

"  The  efforts  of  their  enemies  to  root  them  out  of  their  country  are  here  represented  under  the  images 
of  fishers  and  hunters.  The  Jews  understand  the  Chaldeans  by  the  fishers,  the  Romans  by  the  hunters. 
St.  Jerome  applies  the  text  to  the  Apostles :  •'  Fishers  of  men,  and  to  the  angels  as  hunters,  who,  at  the 
end  of  time,  will  Rather  the  elect." 

"  The  iniquities  of  their  ancestors  and  their  own.    Jarchi  and  Kimchi  so  understand  it. 

«  With  Tile  victims  which  they  offi-red  to  idols. 

^  This  splendid  prediction  throws  light  on  what  precedes. 


JEREMIAH    XVII.  32' 


CHAPTER   XVII. 

FOR  THEIR  OBSTINACY  IN  SIN  THE  JEWS  SHALL  BE  LED  CAPTIVE.  HE  IS  CURSED 
THAT  TRUSTETH  IN  FLESH  :  GOD  ALONE  SEARCHETH  THE  HEART,  GIVING  TO  EVERY 
ONE  AS  HE  DESERVES.  THE  PROPHET  PRAYETH  TO  BE  DELIVERED  FROM  HIS  ENE- 
MIES:  AND  PREACHETH  UP  THE  OBSERVANCE  OF  THE  SABBATH. 

1.  The  sin  of  Juda  is  written  with  a  style  of  iron/  with  the  point 
of  a  diamond,^  it  is  graven  upon^  the  table  of  their*  heart,  upon  the 
horns  of  their  altars. 

2.  When  their  children  shall  remember  their  altars,  and  their 
groves,  and  their  green  trees  upon  the  high  mountains, 

3.  Sacrificing  in  the  field  :^  I  will  give  thy  strength,  and  all  thy 
treasures  to  the  spoil,  and  thy  high  places  for  sin^  in  all  thy  borders, 

4.  And  thou  shalt  be  left  stript  of  thy  inheritance,  which  I  gave 
thee :  and  I  will  make  thee  serve  thy  enemies  in  a  land  which  thou 
knowest  not  -J  because  thou  hast  kindled  a  fire  in  My  wrath,  it  shall 
burn  forever. 

5.  Thus  saith  the  Lord :  Cursed  be  the  man  that  trusteth  in  man, 
and  maketh  flesh  his  arm,  and  whose  heart  departeth  from  the  Lord.^ 

6.  For  he  shall  be  like  tamarisk®  in  the  desert,  and  he  shall  not  see 
when  good  shall  come,^*^  but  he  shall  dwell  in  dryness  in  the  desert,  in 
a  salt  land,  and  not  inhabited. 

7.  Blessed  be  the  man  that  trusteth  in  the  Lord,  and  the  Lord 
shall  be  his  confidence. 

8.  And  he  shall  be  as  a  tree  that  is  planted  by  the  waters,"  that 
spreadeth  out  its  roots  towards  moisture :  and  it  shall  not  fear^^  when 

^  This  was  used  for  writing  on  stone,  lead,  or  wood.  Job.  19  :  24. 
"  This  served  for  writing  on  vitreous  substances.  Adam  Clarke. 
°  Their  sin  is  deeply  engraved  on  their  heart. 

*  P.  *'  Your."  V.  is  supported  by  very  many  MSS.,  and  by  Chald.,  Syr.,  Ar.,  Sept.  Eichhorn  maintains 
it.  St.  Jerome  remarks  :  "  It  is  said  to  be  engraved  on  the  horns  of  the  altars,  that  the  memory  of  their 
sacrileges  may  be  preserved  forever." 

*  P.  "0!  my  mountain  in  the  field."  R.  explains  it:  "My  mountain,  together  with  the  field,  thy 
strength  and  thy  treasures  I  will  give  to  the  spoil."  Jerusalem,  which  was  built  on  a  mountain,  may  be 
understood. 

^  Thy  high  places  sinfully  used. 

■"  Supra  15  :  14.    The  variation  between  the  two  passages  is  slight — *1  T. 

*  This  curse  regards  him  who  so  trusts  in  human  means  as  to  set  aside  God  and  His  providence.  Isa. 
30  :  2;  31  :  1.  Infra  48  :  7.  It  refers  especially  to  king  Joakim,  who  relied  on  the  aid  of  the  king  of 
Kgypt,  contrary  to  the  Divine  warnings. 

'  The  term  means  a  lonely  shrub. 

"  Tie  shall  not  see  it  come — he  shall  be  as  a  tree  in  a  barren  land,  on  which  no  rain  falls. 
"  Ps.  1  :  3. 

^  H.  P.  "  See."  nXT-  V.  read  X*1\  It  may  be  figuratively  said  of  a  tree,  that  it  docs  not  f>  ar  the 
extreme  heat,  inasmuch  as  it  is  able  to  endure  it. 


328  THE  PROPHECY  OF  JEREMIAH. 

the  heat  cometh.  And  the  leaf  thereof  shall  be  green,  and  in  the 
time  of  drought  it  shall  not  be  solicitous/^  neither  shall  it  cease  at 
any  time  to  bring  forth  fruit. 

9.  The  heart  is  perverse^^  above  all  things,  and  unsearchable,^^  who 
can  know  it  ? 

10.  I  am  the  Lord  who  search  the  heart,  and  probe  the  reins  '}^ 
who  give  to  every  one  according  to  his  way,  and  according  to  the  fruit 
of  his  devices. 

11.  As  the  partridge^'^  hatcheth  eggs  which  she  did  not  lay  '}^  so  is 
he  that  gathereth  riches,  and  not  by  right :  in  the  midst  of  his  days 
he  shall  leave  them,  and  in  his  latter  end  he  shall  be  a  fool.^^ 

12.  A  high  and  glorious  throne  from  the  beginning  is  the  place  of 
our  sanctification  :^" 

13.  0  Lord,  the  hope  of  Israel :  all  that  forsake  Thee  shall  be 
confounded:  they  that  depart  from  Thee,  shall  be  written  in  the 
earth  :^^  because  they  have  forsaken  the  Lord,  the  vein  of  living 
waters. 

14.  Heal  me,  0  Lord,  and  I  shall  be  healed :  save  me,  and  I  shall 
be  saved :  for  Thou  art  my  praise. 

15.  Behold  they  say  to  me  :  Where  is  the  word  of  the  Lord  ?  let  it 
come. 

16.  And  I  am  not  troubled,  following  Thee  for  my  shepherd,^  and 
I  have  not  desired  the  day  of  man,^  Thou  knowest.  That  which 
went  out  of  my  lips,  hath  been  right  in  Thy  sight. 

17.  Be,  not  Thou  a  terror  unto  me,  Thou  art  my  hope  in  the  day 
of  affliction. 

18.  Let  them  be  confounded  that  persecute  me,  and  let  not  me  be 
confounded :  let  them  be  afraid,  and  let  not  me  be  afraid :  bring  upon 

"  There  is  no  cause  of  anxiety,  since  the  drought  is  not  likely  to  injure  it. 

"  P.  «' Deceitful"— tortuous,  difficult  to  be  known. 

"  P.  " Desperately  wicked."  Adam  Clarke  says,  that  "this  word  is  here  badly  translated."  Ke  ren« 
tiers  it,  "  wretched,  or  feeble."    L.  "Sick."    Simonis.  •' Malign." 

'•  1  Kings  16:  7;  Ps.  7  :10;  Acts  1:24;  Apoc.  2  :  23. 

"  L.  "Cuckoo." 

"  P.  •*  Sitteth  on  tggs,  and  hatcheth  them  not."  L.  V.  The  male  and  female  of  the  Koria  (which  is 
the  term  of  the  text),  are  very  watchful  over  the  nest,  which  is  sometimes  robbed  by  birds  of  prey. 
Some  think  that  allusion  is  mtvde  to  this  circumstance.    See  Kitto's  Encydopadia. 

"  He  shall  feel  disappointed  in  his  hopes  of  enjoyment. 

"  P.  "  Sanctuary."  The  temple  was  the  subject  of  their  glory,  and  the  source  of  their  confidence.  They 
trusted  that  Qod  would  not  sufTur  it  to  be  profaned. 

'^'  They  that  depart  from  Uod  by  sin  shall  quickly  disappear  and  be  forgotten,  as  if  their  names  were 
written  in  tiie  dust,  to  be  effaced  by  the  first  breath  of  wind. 

'•"  P.  "As  for  me,  I  have  not  ha{<t(«ned  from  being  a  pastor  to  follow  Thee."  I  have  not  shrunk  from 
the  office  of  prophet,  which  is  that  of  shepherd,  in  obedience  to  Thee.  L.  "I  have  not  hastened  to  be  a 
shepherd,  to  follow  Thee." 

33  i>,  « xhe  woful  day."  The  difference  of  punctuation  giTea  either  meaning.  The  prophet  did  not 
desire  that  the  calamities  which  he  announced  should  fail  on  the  city  and  people. 


JEREMIAH     XVII. 

them  the   day  of  affliction,  and  with  doiible^^  destruction   destroy 
them. 

19.  Thus  saith  the  Lord  to  me :  Go,  and  stand  in  the  gate  of  the 
children  of  the  people,^^  by  which  the  kings  of  Juda  come  in,  and  go 
out,  and  in  all  the  gates  of  Jerusalem  : 

20.  And  thou  shalt  say  to  them :  Hear  the  word  of  the  Lord,  ye 
kings^^  of  Juda,  and  all  Juda,  and  all  the  inhabitants  of  Jerusalem, 
that  enter  in  by  these  gates. 

21.  Thus  saith  the  Lord:  Take  heed  to  your  souls,  and  carry  no 
burdens  on  the  sabbath-day  :  and  bring  them  not  in  by  the  gates  of 
Jerusalem. 

22.  And  do  not  bring  burdens  out  of  your  houses  on  the  sabbath- 
day,  neither  do  ye  any  work  :  sanctify  the  sabbath-day,  as  I  com- 
manded your  fathers. 

23.  But  they  did  not  hear,  nor  incline  their  ear :  but  they  har- 
dened their  neck,  that  they  might  not  hear  Me,  and  might  not  receive 
instruction. 

24.  And  it  shall  come  to  pass :  if  ye  will  hearken  to  Me,  saith  the 
Lord,  to  bring  in  no  burdens  by  the  gates  of  this  city  on  the  sabbath- 
day  :  and  if  ye  will  sanctify  the  sabbath-day,  to  do  no  work  therein : 

25.  Then  shall  there  enter  in  by  the  gates  of  this  city  kings  and 
princes,  sitting  upon  the  throne  of  David,  and  riding  in  chariots  and 
on  horses,  they  and  their  princes,  the  men  of  Juda,  and  the  inhabi- 
tants of  Jerusalem  :  and  this  city  shall  be  inhabited  forever. 

26.  And  they  shall  come  from  the .  cities  of  Juda,  and  from  the 
places  round  about  Jerusalem,  and  from  the  land  of  Benjamin,  and 
from  the  plains,  and  from  the  mountains,  and  from  the  south,  bring- 
ing holocausts,  and  victims,  and  sacrifices,  and  frankincense,  and 
they  shall  bring  in  an  offering^  into  the  house  of  the  Lord. 

27.  But  if  ye  will  not  hearken  to  Me,  to  sanctify  the  sabbath-day, 
and  not  to  carry  burdens,  and  not  to  bring  them  in  by  the  gates  of 
Jerusalem  on  the  sabbath-day,  I  will  kindle  a  fire  in  the  gates  there- 
of, and  it  shall  devour  the  houses  of  Jerusalem,  and  it  shall  not  be 
quenched. 

"-'  Entire. 

^''  A  city  gate  so  called,  probably  because  most  frequented. 

2'  The  king  and  his  sons:  or  the  warning  was  directed  to  kings  that  might  reign  afterwards. 

'^^  Praise. 


330  THE  PROPHECY  OF  JEREMIAH. 


CHAPTER   XVIII. 

HE    PAR- 

DONETH  PENITENTS,  AND  PUNISHETH  THE  OBSTINATE.  THEY  CONSPIRE  AGAINST 
JEREMIAH,  FOR  WHICH  HE  DENOUNCETH  TO  THEM  THE  MISERIES  THAT  HANG  OVER 
THEM. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord,  saying : 

2.  Arise,  and  go  down  into  the  potter's  house,  and  there  thou  shalt 
hear^  My  words. 

3.  And  I  went  down  into  the  potter's  house,  and  behold  he  was 
doing  a  work  on  the  wheel. ^ 

4.  And  the  vessel  was  broken  which  he  was  making  of  clay  ^ith 
his^  hands  :  and  turning  he  made  another  vessel,  as  it  seemed  good  in 
his  eyes  to  make  it. 

5.  Then  the  word  of  the  Lord  came  to  me,  saying  : 

6.  Cannot  I  do  with  you,  as  this  potter,  0  house  of  Israel,  saith 
the  Lord  ?^  behold,  as  clay  is  in  the  hand  of  the  potter,  so  are  ye  in 
My  hand,  0  house  of  Israel. 

7.  I  will  suddenly  speak  against  a  nation,  and  against  a  kingdom, 
to  root  out,  and  to  pull  down,  and  to  destroy  it.^ 

8.  If  that  nation  against  which  I  have  spoken,  repent^  of  their  evil, 
I  will  also  repen^'^  of  the  evil  that  I  have  thought  to  do  to  them. 

9.  And  I  will  suddenly  speak  of  a  nation  and  of  a  kingdom,  to 
build  up  and  plant  it.^ 

10.  If  it  do  evil  in  My  sight,  that  it  obey  not  My  voice :  I  will 
repent  of^  the  good  that  I  have  spoken  to  do  it. 

11.  Now  therefore  tell  the  men  of  Juda, 'and  the  inhabitants  of 
Jerusalem,  saying :  Thus  saith  the  Lord :  Behold,  I  frame  evil  against 
you,  and  devise  a  device  against  you :  let  every  man  of  you  return 


•  H.  P.  "I  will  cause  theo  to  hear." 

■  H.  P.  "  On  the  wheels."  Two  stones  were  so  connected  that  the  upper  had  a  rotatory  motion.  See 
Eccl.  33  :  13. 

•  H.  P.  "  The  potter."    V.  uses  the  pronoun  twice. 

•  Isa.  46  :  9;  Rom.  9  :  20.  The  power  which  is  hero  claimed  hy  Almighty  God  directly  regards  tem- 
poral chastisements  and  rewards,  as  is  manifest  from  the  soiiuel.  "In  order  to  intimate  free  will,  he 
■ays  that  he  announces  both  evil  and  good  to  that  nation  and  kingdom,  and  yet  that  not  what  he  fore- 
told happens,  but  the  contrary,  so  that  the  wicked  receive  blessings  if  they  do  penance,  and  that  the  good 
fall  under  chastisement  if  they  fall  into  sin  after  the  promise  was  made  to  them."  St.  Jerome. 

»  Supra  1  :  10.  "  P.  "Turn  from." 

''  The  term  denotes  compassionate  feelini;. 

•  This  is  another  case.  •  Recall. 


JEREMIAH    XVIII. 

from   his    evil   way/^   and   make   ye   your   ways   and  your  doings 
good. 

12.  And  they  said :  We  have  no  hope  :  for  we  will  go  after  our 
own  thoughts,  and  we  will  do  every  one  according  to  the  perverseness 
of  his  evil  heart. ^^ 

13.  Therefore  thus  saith  the  Lord  :  Ask  among  the  nations  :^^ 
Who  hath  heard  such  horrible  things,  as  the  virgin  of  Israel  hath 
done? 

14.  Shall  the  snow  of  Libanus  fail  from  the  rock  of  the  field  ?^^  or 
can  the  cold  waters  that  gush  out  and  run  down,  be  taken  away  ?^* 

15.  Because  My  people  have  forgotten  Me,^^  sacrificing  in  vain,^^ 
and  stumbling^^  in  their  ways,  in^^  ancient  paths,  to  walk  by  them  in 
a  way  not  trodden  :^^ 

16.  That  their  land  might  be  given  up  to  desolation,  and  to  a  per- 
petual hissing  :^^  every  one  that  shall  pass  by  it,  shall  be  astonished, 
and  wag  his  head. 

17.  As  a  burning  wind^^  will  I  scatter  them  before  the  enemy :  I 
will  show  them  the  back,  and  not  the  face^^  in  the  day  of  their  de- 
struction. 

18.  And  they  said  :  Come,  and  let  us  invent  devices  against  Jere- 
miah :  for  the  law  shall  not  perish  from  the  priest,  nor  counsel  from 
the  wise,  nor  the  word  from  the  prophet  :^  come,  and  let  us  strike 
him  with  the  tongue,^^  and  let  us  give  no  heed  to  all  his  words. 

19.  Give  heed  to  me,  0  Lord,  and  hear  the  voice  of  my  adver- 
saries. 

20.  Shall  evil  be  rendered  for  good,  because  they  have  digged  a 

'"  4  Kings  17  :  13.    Infra  25  :  5 ;  35  :  15;  Jonah  3  :  8. 

"  God  represents  the  perverse  disposition  of  the  Israelites,  which,  however,  they  were  not  likely  to 
avow.    Their  conversion  was  hopeless. 

'^/The  heathens  are  asked  as  less  guilty. 

"  The  snows  of  mount  Libanus  perpetually  supplied  the  fields  of  the  plain  with  streams  of  water.  The 
rock  of  the  field  is  the  channel  through  which  they  flow. 

**  Can  they  be  stopped  whilst  they  are  constantly  renewed  by  the  snows  melting  on  the  mountains? 

"  Whilst  this  natural  process  is  going  on,  in  obedience  to  the  laws  of  the  Creator,  the  Ipraelites  depart 
from  the  path  of  the  Divine  commandments. 

^''  H.  P.  '•  They  have  burned  incense  to  vanity" — to  idols. 

"  II.  P.  "They  have  caused  them  to  stumble."    The  fal?e  prophets  led  the  people  to  transgress. 

13  p  "i-Vojn."  This  preposition  must  be  supplied,  or  their  stumbling  in  the  ancient  paths  must  be 
understood  of  failing  to  walk  in  them. 

"  II.  P.  '•  Not  cast  up"— not  built  up. 

2'  Infra  19  :  8;  49  :  13;  50  :  13.  ai  h.  P.  «'  With  an  east  wind.'' 

^  1  will  turn  away  from  them ;  or,  I  will  look  on  them  fleeing  away. 

23  They  deny  that  wisdom  and  justice  have  ceased  to  guide  their  priests  and  prophets,  and  they  reject 
his  pretensions. 

^  Let  us  attack  and  accuse  him — so  Chald.  interprets  this  phrase.  "All  these  things  Jeremiah,  as  a 
type  of  the  Savior,  suffers  from  the  Jewish  people,  who  are  afterwards  struck  down  by  the  king  of  Baby- 
lon :  but  they  are  more  fully  and  perfectly  accomplished  in  Christ  when  the  city  was  overthrown,  and  ita 
inhabitants  were  slain  by  the  Roman  army."  St.  Jerome. 


332  THE  PROPHECY  OF  JEREMIAH. 

pit  for  my  soul  ?  Remember  that  I  have  stood  in  Thy  sight,  to  speak 
good  for  them,  and  to  turn  away  Thy  indignation  from  them.^ 

21.  Therefore  deliver  up  their  children  to  famine,  and  give  them 
over  to  the  sword :  let  their  wives  be  bereaved  of  children,  and  be 
widows :  and  let  their  husbands  be  put  to  death  :  let  their  young  men 
be  stabbed  with  the  sword  in  battle. 

22.  Let  a  cry  be  heard  out  of  their  houses  :  for  Thou  shalt  bring 
the  robber^  upon  them  suddenly :  because  they  have  digged  a  pit  to 
take  me,  and  have  hid  snares  for  my  feet. 

23.  But  Thou,  0  Lord,  knowest  all  their  counsel  against  me  unto 
death :  forgive  not  their  iniquity,  and  let  not  their  sin  be  blotted  out 
from  Thy  sight  :^  let  them  be  overthrown  before  Thy  eyes,  in  the 
time  of  Thy  wrath  do  Thou  destroy  them. 


CHAPTER   XIX. 

UNDER   THE    TYPE    OF   BREAKING   A    POTTEr's   VESSEL,    THE    PROPHET   FORESHOWETH 
THE    DESOLATION   OF    THE  JEWS    FOR   THEIR    SINS. 

1.  Thus  saith  the  Lord :  Go,  and  take  a  potter's  earthen  bottle, 
and  take  of  the  ancients  of  the  people,  and  of  the  ancients  of  the 
priests : 

2.  And  go  forth  into  the  valley  of  the  son  of  Ennom,  which  is  by 
the  entry  of  the  earthen^  gate :  and  there  thou  shalt  proclaim  the 
words,  that  I  shall  tell  thee. 

3.  And  thou  shalt  say  :  Hear  the  word  of  the  Lord,  0  ye  kings  of 
Juda,  and  ye  inhabitants  of  Jerusalem  :  Thus  saith  the  Lord  of  hosts, 
the  God  of  Israel :  Behold  I  will  bring  affliction^  upon  this  place :  so 
that  whosoever  shall  hear  it,  his  ears  shall  tingle : 

4.  Because  they  have  forsaken  Me,  and  have  profaned  this  place : 
and  have  sacrificed^  therein  to  strange  gods,  whom  neither  they,  nor 


9*  Jeremiah  pleaded  in  their  behalf.    Christ,  on  the  croBS,  prayed  for  thooe  who  crucified  Ilim. 
"  II.  P.  "A  troop."    V.  meanfl  Nabuchodonosor,  the  leader  of  the  invading  forces. 
='  This  is  said  through  zeal  for  Divine  justice.    ••After  the  time  allowed  them  for  penance  had  passed 
away,  they  still  persevering  in  their  wickedness,  the  people  and  their  leaders  are  punished,  not  so  much 
on  their  own  account  as  for  others,  lest  crime  unpunished  embolden  transgressors."  St  Jerome. 

•  R.  "Orotius  conjectures  that  it  was  so  called  because  potters  cast  near  it  the  fragments  of  their 
work."    P.  "The  east  gate."    L.  "  Charsith"— the  U.  term. 

»  II.  p.  •'  Evil."  '  II.  !'•  ''  Burnt  incense  in  it." 


JEREMIAH    XIX.  333 

their  fathers  knew,  nor  the  kings  of  Juda :  and  they  have  filled  this 
place  with  the  blood  of  innocents. 

5.  And  they  have  built  the  high  places  of  Baalim,  to  burn  their 
children  with  fire  for  a  holocaust  to  Baalim :  which  I  did  not  com- 
mand, nor  speak  of,  neither  did  it  once  come  into  My  mind.^ 

6.  Therefore  behold  the  days  come,  saith  the  Lord,  that  this  place 
shall  no  more  be  called  Tophet,  nor  the  valley  of  the  son  of  Ennom, 
but  the  valley  of  slaughter.^ 

T.  And  I  will  defeat  the  counsel  of  Juda  and  of  Jerusalem  in  this 
place :  and  I  will  destroy  them  w^ith  the  sword  in  the  sight  of  their 
enemies,  and  by  the  hands  of  them  that  seek  their  lives :  and  I  will 
give  their  carcasses  to  be  meat  for  the  fowls  of  the  air,  and  for  the 
beasts  of  the  earth. 

8.  And  I  will  make  this  city  an  astonishment,  and  a  hissing  :  every 
one  that  shall  pass  by  it,  shall  be  astonished,  and  shall  hiss  because 
of  all  the  plagues  thereof. 

9.  And  I  will  feed  them  with  the  flesh  of  their  sons,  and  with  the 
flesh  of  their  daughters :  and  they  shall  eat  every  one  the  flesh  of  his 
friend  in  the  siege,^  and  in  the  distress  wherewith  their  enemies,  and 
they  that  seek  their  lives,  shall  straiten  them. 

10.  And  thou  shalt  break  the  bottle  in  the  sight  of  the  men  that 
shall  go  with  thee. 

11.  And  thou  shalt  say  to  them :  Thus  saith  the  Lord  of  hosts  : 
Even  so  will  I  break  this  people,  and  this  city,  as  the  potter's  vessel 
is  broken,  which  cannot  be  made  whole  again :  and  they  shall  be 
buried  in  Tophet,  because  there  is  no  other  place  to  bury  in.'' 

12.  Thus  will  I  do  to  this  place,  saith  the  Lord,  and  to  the  inhabi- 
tants thereof:  and  I  will  make  this  city  as  Tophet. 

13.  And  the  houses  of  Jerusalem,  and  the  houses  of  the  kings  of 
Juda  shall  be  unclean  as  the  place  of  Tophet ;  all  the  houses  upon 
the  roofs  of  w^hich  they  have  sacrificed  to  all  the  host  of  heaven,  and 
have  poured  out  drink-oiferings  to  strange  gods. 

14.  Then  Jeremiah  came  from  Tophet,  whither  the  Lord  had  sent 
him  to  prophesy,  and  he  stood  in  the  court  of  the  house  of  the  Lord, 
and  said  to  all  the  people : 

*  This  is  a  human  way  of  expressing  that  such  acts  were  utterly  contrary  to  the  Diyine  will. 

'  Supra  7  :  32. 

'*  Excesses  of  this  kind  sometimes  took  place  in  cases  of  siege.  Deut.  28  :  53;  Lam.  4  :  70.  St.  Jerome 
observes :  '"  Although  we  know  that  such  cases  occurred  during  the  Babylonian  captivity,  they  were  more 
fully  verified  after  the  time  of  our  Savior,  when  the  Jews  were  besieged  by  Vespasian  and  Titus,  and  their 
city  reduced  to  ashes  in  the  time  of  Adrian." 

■"  R.  to  the  same  effect.  "P.  'Till  there  he  no  place  to  bury.'  So  great  havoc  is  to  take  place  there 
that  the  people  shall  be  buried  in  heaps,  and  a  grove  dedicated  to  worship  shall  become  a  mound  filled 
with  corpses."  lOem. 


334  THE     PROPHECY     OF    JEREMIAH. 

■  15.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  Behold  I  will 
bring  in  upon  this  city,  and  upon  all  the  cities  thereof  all  the  evils 
that  I  have  spoken  against  it :  because  they  have  hardened  their 
necks,  that  they  might  not  hear  My  words. 


CHAPTER   XX. 

THE   PROPHET   IS    PERSECUTED  :    HE   DENOUNCES   CAPTIVITY  TO    HIS    PERSECUTORS,  AND 

BEMOANS    HIMSELF. 

1.  Now  Phassur  the  son  of  Emmer  the  priest,  who  was  appointed 
chief  in  the  house  of  the  Lord,  heard  Jeremiah  prophesying  these 
words. 

2.  And  Phassur  struck  Jeremiah  the  prophet,  and  put  him  in  the 
stocks,^  that  were  in  the  upper  gate  of  Benjamin,  in  the  house  of  the 
Lord. 

8.  And  when  it  was  light  the  next  day,  Phassur  brought  Jeremiah 
out  of  the  stocks.  And  Jeremiah  said  to  him :  The  Lord  hath  not 
called  thy  name  Phassur,^  but  Fear  on  every  side.^ 

4.  For  thus  saith  the  Lord  :  Behold,  I  will  deliver  thee  up  to  fear, 
thee  and  all  thy  friends  :  and  they  shall  fall  by  the  sword  of  their 
enemies,  and  thy  eyes  shall  see  it,  and  I  will  give  all  Juda  into  the 
hand  of  the  king  of  Babylon  :  and  he  shall  carry  them  away  to  Baby- 
lon, and  shall  strike  them  with  the  sword. 

5.  And  I  will  give  all  the  substance  of  this  city,  and  all  its  labor, 
and  every  precious  thing  thereof,  and  all  the  treasures  of  the  kings 
of  Juda  will  I  give  into  the  hands  of  their  enemies :  and  they  shall 
pillage  them,  and  take  them  away,  and  carry  them  to  Babylon. 

6.  But  thou,  Phassur,  and  all  that  dwell  in  thy  house,  shall  go  into 
captivity,  and  thou  shalt  go  to  Babylon,  and  there  thou  shalt  die, 
and  there  thou  shalt  be  buried,  thou  and  all  thy  friends,  to  whom 
thou  hast  prophesied  a  lie. 


*  An  Inrtrument  In  wlii«h  the  f.'et  were  confined,  gome  take  the  term  for  a  prison.  "  It  is  not  to  be 
wondered  that  the  fleryants  of  God  are  struck  and  cast  into  prison,  and  kept  in  a  horrible  confinement, 
for  this  power  is  given  by  God,  that  the  faith  of  the  prophets  may  be  displayed."  St.  Jerome. 

^  The  signification  of  this  name  is  not  certain.  Michaelis  interprets  It:  "  Spacious  around."  L.  "  Ful- 
ness of  freedom." 

'  "  Magor  Mlsablb." 


JEEEMIAH    XX.  335 

7.  Thou  hast  led  me^  astray,  0  Lord,  and  I  am  led  astray  :  Thou 
hast  been  stronger  than  I,  and  Thou  hast  prevailed :  I  am  become  a 
laughing-stock  all  the  day  :  all  scoff  at  me. 

8.  For  I  am  speaking  now  this  long  time,  crying  out  against  ini- 
quity, and  I  often  proclaim  devastation  :^  and  the  word  of  the  Lord 
is  made  a  reproach  to  me,  and  a  derision  all  the  day. 

9.  Then  I  said :  I  will  not  make  mention  of  Him,  nor  speak  any 
more  in  His  name  :  and  there  came  in  my  heart  as  a  burning  fire, 
shut  up  in  my  bones,  and  I  was  wearied,  not  being  able  to  bear  it. 

10.  For  I  heard  the  reproaches  of  many,  and  terror  on  every  side : 
Persecute  him,®  and  let  us  persecute  him :  from  all  the  men,  that  were 
my  familiars,  and  continued  at  my  side  'J  if  by  any  means  he  may  be 
deceived,  and  we  may  prevail  against  him,  and  be  revenged  on  him. 

11.  But  the  Lord  is  with  me  as  a  strong  warrior :  therefore  they 
that  persecute  me  shall  fall,  and  shall  be  weak :  they  shall  be  greatly 
confounded,  because  they  have  not  understood^  the  everlasting  re- 
proach, which  never  shall  be  effaced.^ 

12.  And  Thou,  0  Lord  of  hosts,  prover  of  the  just,  who  seest  the 
reins  and  the  heart :  let  me  see,  I  beseech  Thee,  Thy  vengeance  on 
them :  for  to  Thee  I  have  laid  open  my  cause. ^^ 

13.  Sing  ye  to  the  Lord,  praise  the  Lord :  because  He  hath 
delivered  the  soul  of  the  poor  out  of  the  hand  of  the  wicked. 

14.  Cursed  be  the  day  wherein  I  was  born :"  let  not  the  day  in 
which  my  mother  bare  me,  be  blessed. 


*  V.  "Scduxisti."  n.  may  be  rendered:  "Thou  didst  persuade  me."  L.  An  old  manuscript  transla- 
tion, quoted  by  Adam  Clarke,  has:  "Tuou  laddist  me  asipe,  Lord."  God  cannot  deceive:  but  the  pro- 
phet complains  that  the  Divine  threats  were  not  yet  fulfilled  :  which  exposed  him  to  be  derided  as  a  false 
prophet.  Ue  could  not  resist  the  command  given  him  to  announce  the  Divine  judgments.  "The  prophet 
thought  that  the  threats  of  God  would  be  executed  without  delay,  and  the  people  imagined  that  they 
would  not  be  at  all  executed,  since  they  had  not  been  immediately  brought  to  effect."'  St.  Jerome. 

'  P.  '•  For  since  I  spake,  I  cried  out ;  I  cried  violence  and  spoil."  The  prophet  constantly  repeated  the 
Divine  threats. 

^  H.  P.  "Report  him."    Malignant  accusations  are  suggested. 

■"  P.  "Watched  for  my  halting."  L.  "Fall" — sought  an  opportunity  to  injure  him— hoped  to  see  him 
fall.  "  When  adversaries  arise,  and  those  who  were  once  our  friends  and  supporters  make  war  on  us, 
and  plot  against  us,  let  us  not  care  much,  but  try  to  say  with  the  prophet:  'The  Lord  is  with  me  as  a 
stout  warrior.'  "  St.  Jerome. 

«  Sept.  read  I^Dty'-    It  now  reads  1  VdUTI-    P-  "  They  shall  not  prosper."' 

^  P.  "Their  everlasting  confusion  shall  never  be  forgotten."'  St.  Jerome  remarks:  "Because  they 
persecuted,  they  could  not  understand  the  prophet's  discourse,  and  great  confusion  arose  from  their  igno- 
rance :  they  iinderstood  not  the  everlasting  ignominy  which  awaits  them,  never  to  be  cancelled." 

*"  This  prayer  proceeded  from  zeal  for  justice. 

"  The  connection  of  the  following  ver.'(es  of  this  chapter  with  the  context  is  not  clear,  but  I  venture  no 
conjecture  as  to  their  accidental  misplacement.  The  prophet,  in  vehement  language,  expresses  the  ca- 
lamities which  make  him  regard  his  birth  as  a  misfortune,  as  Job  3  :  3.  "It  is  better,"  says  St.  Jerome, 
"  not  to  exist  than  to  be  wretched."  We  must  not,  however,  suppose  that  the  prophet  absolutely  repined 
at  the  Divine  will,  or  was  ungrateful  for  the  benefit  of  existence,  although  he  gave  utterance  to  these 
expressions  of  intense  distress  of  mind. 


k 


S86  THE    PROPHECY    OF    JEREMIAH. 

15.  Cursed  be  the  man  that  brought  the  tidings  to  my  father,  say- 
ing :  A  man-child  is  born  to  thee :  and  made  him  greatly  rejoice. 

16.  Let  that  man  be  as  the  cities  which  the  Lord  hath  overthrown, 
and  hath  not  repented  :^^  let  him  hear  a  cry  in  the  morning,  and 
howling  at  noontide : 

17.  Who  slew  me  not  from  the  womb,  that  my  mother  might  have 
been  my  grave,  and  her  womb  an  everlasting  conception. 

18.  Why  came  I  out  of  the  womb,  to  see  labor  and  sorrow,  and 
that  my  days  should  be  spent  in  confusion  ? 


CHAPTER   XXL 

THE    prophet's   ANSWER    TO    THE   MESSENGERS    OF    SEDEKIAU,  WHEN    JERUSALEM   WAS 

BESIEGED. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord,  when  king 
Sedekiah  sent  unto  him  Phassur,^  the  son  of  Melchiah,  and  Sophoniah, 
the  son  of  Maasiah  the  priest,  saying  : 

2.  Inquire  of  the  Lord  for  us,  for  Nabuchodonosor,  king  of  Baby- 
lon, maketh  war  against  us :  if  so  be  that  the  Lord  will  deal  with  us 
according  to  all  His  wonderful  works,  that  he^  may  depart  from  us. 

3.  And  Jeremiah  said  to  them :  Thus  shall  ye  say  to  Sedekiah : 

4.  Thus  saith  the  Lord,  the  God  of  Israel :  Behold  I  will  turn  back 
the  weapons  of  war  that  are  in  your  hands,^  and  with  which  ye  fight 
against  the  king  of  Babylon,  and  the  Chaldeans,  that  besiege  you 
round  about  the  walls :  and  I  will  gather  them  together  in  the  midst 
of  the  city. 

5.  And  I  myself  will  fight  against  you^  with  an  outstretched  hand, 
and  with  a  strong  arm,  and  in  fury,  and  in  indignation,  and  in  great 
wrath. 

6.  And  I  will  strike  the  inhabitants  of  this  city,  men  and  beasts 
shall  die  of  a  great  pestilence. 


**  As  cities  deliTered  oTer  to  utter  destruction,  and  never  to  be  restored,  God  is  said  not  to  repent 
because  He  did  not  decree  thuir  restoration. 

'  lie  was  a  difTi-rent  person  from  one  of  the  .onmo  name  mentioned  in  the  preceding  chapter,  y.  1,  their 
fathers  being  different. 

'  Nabuchodonosor.  This  mensagn  was  SHbsccnient  to  facts  related  in  tlie  following  chapters,  as  .Toarhim 
reigned  before  Sedekiah.  St.  Jerome  observes,  that  prophetic  writers  do  not  always  adhere  to  the  order 
of  facts. 

"  Prerent  their  effect,  or  put  them  in  the  hands  of  the  enemy. 

*  By  sending  pestilenc*',  r.  6. 


JEREMIAH    XXI.  337 

7.  And  after  this,  saith  the  Lord,  I  will  give  Sedekiah  the  king  of 
Juda,  and  his  servants,  and  his  people,  and  such  as  are  left  in  the 
city  from  the  pestilence,  and  the  sword,  and  the  famine,  into  the  hand 
of  Nabuchodonosor  the  king  of  Babylon,  and  into  the  hand  of  their 
enemies,  and  into  the  hand  of  them  that  seek  their  life,  and  he  shall 
strike  them  with  the  edge  of  the  sword,  and  he  shall  not  be  moved  to 
pity,  nor  spare  them,  nor  show  mercy  to  them. 

8.  And  to  this  people  thou  shalt  say  :  Thus  saith  the  Lord  :  Behold, 
I  set  before  you  the  way  of  life,  and  the  way  of  death. 

9.  He  that  shall  abide  in  this  city,^  shall  die  by  the  sword,  and  by 
the  famine,  and  by  the  pestilence :  but  he  that  shall  go  out,  and  flee 
over  to  the  Chaldeans,  that  besiege  you,  shall  live,  and  his  life  shall 
be  to  him  as  a  spoil. 

10.  For  I  have  set  My  face  against  this  city  for  evil,  and  not  for 
good,  saith  the  Lord :  it  shall  be  given  into  the  hand  of  the  king  of 
Babylon,  and  he  shall  burn  it  with  fire. 

11.  And  to  the  house  of  the  king  of  Juda :  Hear  ye  the  word  of 
the  Lord,^ 

12.  0  house  of  David,  thus  saith  the  Lord :  Judge''  ye  judgment 
in  the  morning,  and  deliver  him  that  is  oppressed  by  violence  out  of 
the  hand  of  the  oppressor  :  lest  My  indignation  go  forth  like  a  fire, 
and  be  kindled,  and  there  be  none  to  quench  it,  because  of  the  evil  of 
your  ways. 

13.  Behold  I  come  to  thee  that  dwellest  in  a  valley  upon  a  rock 
above  a  plain,^  saith  the  Lord :  and  ye  say ":  Who  shall  strike  us  ? 
and  who  shall  enter  into  our  houses  ? 

14.  But  I  will  punish  you  according  to  the  fruit  of  your  doings,^ 
saith  the  Lord :  and  I  will  kindle  a  fire  in  the  forest  thereof :  and  it 
shall  devour  all  things  round  about  it. 


»  Infra  38  :  2. 

^  "The  royal  family  is  specially  addressed,  as  on  their  account  the  city  was  besieged,  that  they  may 
correct  their  fault  by  repentance,  and  sue  for  pardon."  St.  Jerome. 

■*  P.  "  Execute  judgment."  L.  '•  Exercise  justice."  The  morning  was  the  usual  time  for  trials,  as  the 
mind  was  then  presumed  to  be  clear.  Infra  22  :  3.  "  The  clemency  of  God  is  here  displayed  in  a  striking 
manner,  since,  the  sentence  of  the  Lord  impending,  He  urges  to  embrace  salvation  those  of  whom  He 
had  said  before:  'I  have  fixed  My  face  on  this  city  for  evil,  and  not  for  good  :  it  shall  be  delivered  into 
the  hand  of  the  king  of  Babylon,  and  he  shall  burn  it  with  fire.'  He  knows  well  that  the  city  shall  be 
taken ;  but  lie  invites  them  to  seek  safety,  in  order  to  preserve  the  freedom  of  the  human  will,  so  that 
they  shall  perish,  not  for  want  of  knowledge  of  what  was  impending,  but  through  their  own  will."  St. 
Jerome. 

*  Jerusalem  is  meant.  The  surrounding  hills  gave  it  the  appearance  of  a  valley,  although  it  was  built 
on  the  rock  of  Sion. 

^  "  It  is  not  the  Babylonian,  it  is  not  the  king  of  the  Chaldeans,  as  you  imagine,  but  My  wrath  that 
shall  accomplish  all  these  things."  St.  Jerome. 

22 


338  THE  PROPHECY  OF  JEREMIAH. 


CHAPTER  XXII. 

AN    EXHORTATION    BOTH   TO    KING    AND    PEOPLE    TO    RETURN   TO   GOD.      THE   SENTENCE 
f 
OF   GOD   UPON   JOACHAZ,  JOAKIM,  AND    JECHONIAH. 

1.  Thus  saith  the  Lord :  Go  down  to  the  house  of  the  king  of 
Juda/  and  there  thou  shalt  speak  this  word, 

2.  And  thou  shalt  saj :  Hear  the  word  of  the  Lord,  0  king  of 
Juda,  that  sittest  upon  the  throne  of  David :  thou  and  thy  servants, 
and  thy  people,  who  enter  in  by  these  gates. 

3.  Thus  saith  the  Lord  :  Execute  judgment^  and  justice,  and  deliver 
him  that  is  oppressed  out  of  the  hand  of  the  oppressor :  and  afflict 
not  the  stranger,  the  fatherless  and  the  widow,  nor  oppress  them 
unjustly ;  and  shed  not  innocent  blood  in  this  place. 

4.  For  if  ye  will  do  this  thing  indeed,  then  shall  there  enter  in  by 
the  gates  of  this  house,  kings  of  the  race  of  David^  sitting  upon  his 
throne,  and  riding  in  chariots  and  on  horses,  they*  and  their  servants, 
and  their  people. 

5.  But  if  ye  will  not  hearken  to  these  words :  I  swear  by  Myself, 
saith  the  Lord,  that  this  house  shall  become  a  desolation.* 

6.  For  thus  saith  the  Lord  to  the  house  of  the  king  of  Juda  :  Thou 
art  to  Me  Galaad®  the  head  of  Libanus :  yet  surely  will  I  make  thee 
a  wilderness,  and  cities  not  habitable. 

7.  And  I  wilt  prepare^  against  thee  the  destroyer®  and  his  weapons : 
and  they  shall  cut  down  thy  chosen  cedars,  and  shall  cast  them  head- 
long into  the  fire. 

8.  And  many  nations  shall  pass  by  this  city :  and  they  shall  say 
every  man  to  his  neighbor :  Why  hath  the  Lord  done  so  to  this  great 
city?» 

9.  And  they  shall  answer :  Because  they  have  forsaken  the  cove- 

^  Sedekiah.    This  is  thoaght  to  have  taken  place  in  the  first  year  of  his  reign.    The  prophecies  made 
to  his  brother  and  nephew  are  repeated.    Jeremiah  went  fh>m  the  temple  to  the  palace. 
«  Supra  21  :  12. 

*  H.  P.  "  Kings  sitting  upon  the  throne  of  David."    The  race  is  not  mentioned. 

*  II.  P.  "  He  and  his  servants,  and  hi8  people." 

*  "  It  will  not  be  owing  to  the  Divine  severity,  but  to  your  own  will,  that  this  house  shall  be  reduced 
to  desolation."  St.  Jerome. 

«  The  punctuation  of  V.  makes  Oalaad  the  vocative  case.  P.  "Thou  art  Gilead  unto  Me,  and  the  head 
of  Lebanon."  The  royal  family  is  addressed  as  hitherto  resembling  Galaad,  which  was  a  fruitful  coun- 
try, and  the  summit  of  Libanus,  remarkable  for  its  lofty  cedars  and  fragrant  inceosc.  Calamities  were 
soon  to  overtake  them. 

^  Lit.  "  Sanctify."    He  who  executes  the  Divine  decree  is  said  to  be  sanctified. 

»  P.  '*  The  destroyers."  »  Dcut.  29  :  24 :  8  Kings  9  :  8. 


JEREMIAH    XXII.  839 

nant  of  the  Lord  their  God,  and  have  adored  strange  gods,  and  served 
them. 

10.  Weep  not  for  him  that  is  dead,  nor  bemoan  him  with  your 
tears  ;^°  lament  him  that  goeth  away,  for  he  shall  return  no  more,  nor 
see  his  native  country. 

11.  For  thus  saith  the  Lord,  of  Solium  the  son  of  Josiah  the  king 
of  Juda,  who  reigned  instead  of  his  father,  who  went  forth  out  of 
this  place  :  He  shall  return  hither  no  more  : 

12.  But  in  the  place  to  which  I  have  removed  him,  there  shall  he 
die,  and  he  shall  not  see  this  land  any  more. 

13.  Woe  to  him  that  buildeth  up  his  house  by  injustice,  and  his 
chambers  not  in  judgment  :^^  that  oppresseth  his  friend  without 
cause,^^  and  will  not  pay  him  his  wages. 

14.  Who  saith :  I  will  build  me  a  wide  house,  and  large  chambers : 
who  openeth  to  himself  windows,  and  maketh  roofs  of  cedar,  and 
painteth  them  with  vermilion. 

15.  Shalt  thou  reign,  because  thou  comparest  thyself  ^^  to  the  cedar  ? 
did  not  thy  father  eat  and  drink,  and  do  judgment  and  justice,  and 
it  was  then  well  with  him  ? 

16.  He  judged  the  cause  of  the  poor  and  needy  for  his  own  good  i^^ 
was  it  not  therefore  because  he  knew  Me,  saith  the  Lord  ? 

17.  But  thy  eyes  and  thy  heart^^  are  set  upon  covetousness,  and 
upon  shedding  innocent  blood,  and  upon  oppression,  and  running 
after  evil  works. 

18.  Therefore  thus  saith  the  Lord  concerning  Joakim,  the  son  of 
Josiah  king  of  Juda  :  They  shall  not  mourn  for  him,  Alas,  my  brother ! 
and  alas,  sister  :^^  they  shall  not  lament  for  him,  Alas,  m^  lord !  or 
alas,  the  noble  one  ! 


^°  This  is  thought  to  be  Josiah,  who  fell  in  battle  against  the  king  of  Egypt.  4  Kings  23  :  29,  30.  His 
death  was  greatly  lamented.  2  Par.  35  :  24.  The  prophet  considers  it  less  worthy  of  tears  than  the  exile 
of  Sellum,  banished  forever  from  his  country.  lie  is  thought  by  some  to  be  the  same  as  Joachaz.  4 
Kings  23  :  34.    St.  Jerome  takes  him  to  be  Sedekiah. 

*^  Not  according  to  what  is  right — dishonestly.    Joakim  is  meant,  according  to  St.  Jerome. 

'2  H.  P.  "Useth  his  neighbor's  service  without  wages." 

"  P.  "  Closest  thyself  in  cedar."  L.  "  Thou  strivest  to  excel  with  cedar  buildings."  V.  is  well  sup- 
ported. Josiah  is  believed  to  be  meant  by  the  cedar.  "  Canst  thou  reign  always,  the  Divine  word  asks, 
since  thou  desirest  to  resemble  the  lofty  cedar,  namely,  thy  father  Josiah,  a  just  king?"  St.  Jerome. 

14  p_  a  xhen  it  was  well  with  him."  "For  the  relief  of  those  whose  cases  he  heard,  and  for  his  own 
good."  St.  Jerome. 

"  Of  Joakim. 

^°  This  latter  expression  is  such  as  might  be  addressed  to  the  queen  dowager  of  Joakim,  who,  with  her 
son  Jechoniah,  emigrated  to  Babylon,  and  died  there.  4  Kings  24  :  12.  Such  expressions  might  also  com- 
mence a  lamentation,  such  as  professional  weepers  recited  at  funerals,  inviting  the  relations  of  the  deceased 
to  share  in  the  wailing,  and  offering  them  sympathy. 


340  THE  PROPHECY  OF  JEREMIAH. 

19.  He  shall  be  buried  with  the  burial  of  an  ass/''  rotten  and  cast 
forth  without  the  gates  of  Jerusalem. 

20.  Go  up  to  Libanus,  and  cry :  and  lift  up  thy  voice  in  Basan,^^ 
and  cry  to  them  that  pass  by,  for  all  thy  lovers^^  are  destroyed. 

21.  I  spake  to  thee  in  thy  prosperity :  and  thou  saidst :  I  will  not 
hear :  this  hath  been  thy  way  from  thy  youth,  because  thou  hast  not 
heard  My  voice.^ 

22.  The  wind  shall  feed^^  all  thy  shepherds,^  and  thy  lovers  shall 
go  into  captivity :  and^  then  shalt  thou  be  confounded,  and  ashamed 
of  all  thy  wickedness. 

23.  Thou  that  sittest  in  Libanus,  and  makest  thy  nest  in  the 
cedars,^  how  hast  thou  mourned^  when  sorrows  came  upon  thee,  as 
the  pains  of  a  woman  in  labor  ? 

24.  As  I  live,  saith  the  Lord,  if  Jechoniah^^  the  son  of  Joakim  the 
king  of  Juda  were  a  ring  on  My  right  hand,  I  would  pluck  him^ 
thence. 

25.  And  I  will  give  thee  into  the  hand  of  them  that  seek  thy  life, 
and  into  the  hand  of  them  whose  face  thou  fearest,  and  into  the  hand 
of  Nabuchodonosor  king  of  Babylon,  and  into  the  hand  of  the 
Chaldeans. 

26.  And  I  will  send  thee  and  thy  mother  that  bare  thee,  into  a 
strange  country,  in  which  ye  were  not  born,  and  there  ye  shall  die  : 

27.  And  they  shall  not  return  into  the  land,  whereunto  they  lift 
up  their  mind  to  return  thither. 

28.  Is  this  man  Jechoniah  an  earthen  and  a  broken  vessel  ?  is  he  a 
vessel  wherein  is  no  pleasure  ?  why  are  they  cast  out,  he  and  his  seed, 
and  are  cast  into  a  land  which  they  know  not  ? 

29.  0  earth,  earth,  earth,  hear  the  word  of  the  Lord. 

30.  Thus  saith  the  Lord :  Write  this  man  childless,  a  man  that 
shall  not  prosper  in  his  days :  for  there  shall  not  be  a  man  of  his 
seed  that  shall  sit  upon  the  throne  of  David,'^  and  have  power  anj" 
more  in  Juda. 

"  Exposed  to  beasts  and  birds  of  prey.  Infra  86  :  80.  Tet  he  is  said  to  have  slept  with  his  fathers.  4 
Kings  24 :  6. 

"  Jerusalem  is  desired  to  go  up  to  Libanus  and  Basan,  and  proclaim  her  distress.  It  is  not  clear  why 
these  hills  especially  are  pointed  out. 

"  The  rulers  are  meant,  although  the  verb  expresses  affection. 

*  In  prosperity,  the  Divine  laws  and  warnings  were  disregarded. 

'*  Disperse— sweep  them  away.    P.  "  Eat  up."    L.  ''  Scatter  abroad." 

"Rulers.  »  H.  "For."    P.  "Surely  ." 

"*  This  may  refer  to  the  materials  of  which  the  chief  buildings  in  Jerusalem,  particularly  the  palace 
and  arsenal,  were  constructed. 
"  II.  W  "  How  gracious  shalt  thou  be!"    This  is  taken  ironically. 
»•  H.  has  the  name  in  an  abridged  form :  "Coniah ;"  to  mark  his  degradation. 
"  U.  P.  "Thee."    A  signet  is  usually  valued  and  cherisibed. 

*  Jechoniah  had  seren  children,  1  Par.  3  :  17,  but  no  successors  in  the  royal  dignity. 


JEEEMIAH    XXIII.  341 


CHAPTER   XXIII. 

GOD  REPROVES  EVIL  GOVERNORS;  AND  PROMISES  TO  SEND  GOOD  PASTORS;  AND 
CHRIST  HIMSELF  THE  PRINCE  OF  THE  PASTORS.  HE  INVEIGHS  AGAINST  FALSE 
PROPHETS    PREACHING   WITHOUT    BEING    SENT. 

1.  Woe  to  the  shepherds/  that  destroy  and  tear  the  sheep  of  My 
pasture,  saith  the  Lord. 

2.  Therefore  thus  saith  the  Lord  the  God  of  Israel  to  the  shep- 
herds that  feed  My  people  :  Ye  have  scattered  My  flock,  and  driven 
them  away,  and  have  not  visited^  them  :  hehold  I  will  punish^  you  for 
the  evil  of  your  doings,  saith  the  Lord. 

3.  And  I  will  gather  together  the  remnant  of  My  flock,  out  of  all 
the  lands  into  which  I  have  cast  them  out :  and  I  will  make  them 
return  to  their  own  fields,^  and  they  shall  increase  and  be  multiplied. 

4.  And  I  will  set  up  shepherds  over  them,^  and  they  shall  feed 
them  :  they  shall  fear  no  more,  and  they  shall  not  be  dismayed :  and 
none  shall  be  wanting  of  their  number,  saith  the  Lord. 

5.  Behold  the  days  come,  saith  the  Lord,  and  I  will  raise  up  to 
David  a  just  branch  :^  and  a  king  shall  reign,  and  shall  be  wise  :  and 
shall  execute  judgment  and  justice  in  the  earth. 

6.  In  those  days  shall  Juda  be  saved,  and  Israel  shall  dwell 
securely  -J  and  this  is  the  name  that  they  shall  call  him  :  The  Lord 
our  Just  One.^ 

7.  Therefore  behold  the  days  come,  saith  the  Lord,  and  they  shall 
say  no  more  :  The  Lord  liveth,  who  brought  up  the  children  of  Israel 
out  of  the  land  of  Egypt : 

8.  But,  the  Lord  liveth,^  who  hath  brought  out  and  brought  hither, 
the  seed  of  the  house  of  Israel,  from  the  land  of  the  north,  and  out 
of  all  the  lands,  to  which  I  had  cast  them  forth :  and  they  shall  dwell 
in  their  own  land. 


*  Rulers.  Ezek.  13  :  3;  34  :  2.  It  is  understood  by  St.  Jerome  of  the  Scribes  and  Pharisees,  who  led 
the  Jewish  people  astray ;  but  it  is  also  applied  by  him  to  bishops  and  priests,  who  fail  in  the  discharge 
of  their  pastoral  duties. 

2  To  tend  and  feed  them,  after  the  manner  of  shepherds. 

3  II.  P.  "  Visit  upon."    It  is  here  taken  for  punishing,  as  infra,  v.  34. 

■■  Pastures.    P.  "Folds."  s  Supra  3  :  15. 

6  Isa.  4  :  2 ;  40  :  11 ;  45  :  8.    Infra  33  :  14 ;  Ezek.  34  :  12 ;  Dan.  9  :  24 ;  John  1  :  45. 
■"  Deut.  33  :  28. 

*  H.  "Our  justice.-"'  1  Cor.  1  :  30.  This  king  is  to  be  so  called  because  justice  and  mercy  are  to  be 
divinely  imparted  in  his  reign.    God  is  our  justice,  since  He  makes  us  just. 

»  A^Mpra  16: 14.  "The  meaning  is,  that  the  people  of  God  is  delivered,  not  through  Moses  out  of  Egypt, 
but  through  Jesus  Christ  out  of  the  whole  world,  in  which  they  were  scattered."  St.  Jerome. 


342  THE  PROPHECY  OF  JEREMIAH. 

9.  To  the  prophets  :^^  My  heart  is  broken  within  me,  all  my  bones 
tremble :  I  am  become  as  a  drunken  man,  and  as  a  man  full  of  wine, 
at  the  presence  of  the  Lord,  and  at  the  presence  of  His  holy  words. 

10.  Because  the  land  is  full  of  adulterers,  because  the  land  hath 
mourned  by  reason  of  cursing,  the  fields  of  the  desert  are  dried  up : 
and  their  course  is  become  evil,  and  their  strength  unlike. ^^ 

11.  For  the  prophet  and  the  priest  are  defiled  :^^  and  in  My  house^^ 
I  have  found  their  wickedness,  saith  the  Lord. 

12.  Therefore  their  way  shall  be  as  a  slippery  way  in  the  dark : 
for  they  shall  be  driven  on,  and  fall  therein :  for  I  will  bring  evils 
upon  them,  the  year  of  their  visitation,  saith  the  Lord. 

13.  And  in  the  prophets  of  Samaria  I  have  seen  folly :  they  pro- 
phesied in  Baal,^*  and  deceived  My  people  Israel. 

14.  And  I  have  seen  the  likeness^^  of  adulterers,  and  the  way  of 
lying  in  the  prophets  of  Jerusalem  :  and  they  strengthened  the  hands 
of  the  wicked,  that  no  man  should  turn  from  his  evil  doings  ;  they  are 
all  become  unto  me  as  Sodom,  and  the  inhabitants  thereof  as  Go- 
morra. 

15.  Therefore  thus  saith  the  Lord  of  hosts  to  the  prophets  :  Behold, 
I  will  feed  them  with  wormwood,^®  and  will  give  them  gall  to  drink  : 
for  from  the  prophets  of  Jerusalem  corruptions^  is  gone  forth  into  all 
the  land. 

16.  Thus  saith  the  Lord  of  hosts :  Hearken  not  to  the  words  of 
the  prophets'^  that  prophesy  to  you,  and  deceive  you :  they  speak  a 
vision  of  their  own  heart,^^  and  not  out  of  the  mouth  of  the  Lord. 

17.  They  say  to  them  that  blaspheme^  Me :  The  Lord  hath  said : 
Ye  shall  have  peace ;  and  to  every  one  that  walketh  in  the  perverse- 
ness  of  his  own  heart,  they  say :  No  evil  shall  come  upon  you. 

18.  For  who  hath  stood  in  the  counsel  of  the  Lord,  and  hath  seen 
and  heard  His  word  ?^s  Who  hath  considered  His  word  and  heard  it  ?^ 

"  This  ifl  taken  by  St.  Jerome  and  others  (Blayney,  Dahlor,  Adam  Clarke),  as  a  title.  K.  after  Chald., 
prefers  reading  it  in  connection  with  the  words  which  follow.  On  account  of  false  prophets,  Jeremikb 
felt  his  heart  agitated  and  pained.  This  confusion  and  excitement  are  likened  to  the  feelings  of  a  drunken 
man. 

''  Lit.  "  Not  so."  Their  strength  is  not  such  as  it  should  be :  it  is  not  exerted  in  the  proper  way.  I'. 
"Their  force  is  not  right." 

"  "  When  evils  are  found  In  the  Church,  and  particularly  in  her  rulcr.s  we  should  know  that  these 
words  are  fulfilled.    IJy  prophet  understand  teacher,  by  priest  the  mini.sterial  dignity."  St.  Jerome. 

"  In  the  temple. 

"  The  Fumaritaufl  especially  worshipped  Oaal ;  their  prophets  spoke  in  his  name. 

•»  P.  "  An  horrible  thing."  The  commission  of  adultery  and  the  uttering  of  lies  are  ailded  as  specifi- 
cations.   Idolatry  is  meant  under  these  images. 

»■  Supra9:lb.  "  P.  "  Profaneness  "    L.  "Hypocrisy." 

"  Jn/rn  27  :  9 ;  20  :  8.  "  Imagined,  or  rather  framed  according  to  their  wishe*. 

»  P.  "  Despise."  »'  Supra  5  :  12 ;  14  :  13. 

^  They  deny  the  truth  of  the  predictions,  alleging  that  the  prophets  have  not  been  made  sc<iuainted 
with  the  Dif  ine  secrets. 


JEREMIAH    XXIII.  343 

19.  Behold,  the  whirlwind^^  of  the  Lord's  indignation  shall  come 
forth,  and  a  tempest  shall  break  out  and  come  upon  the  head  of  the 
wicked. 

20.  The  wrath  of  the  Lord  shall  not  return  till  He  execute  it,  and 
till  He  accomplish  the  thought  of  His  heart  :^^  in  the  latter  days  ye 
shall  understand  His  counsel. 

21.  I  did  not  send  prophets,^  yet  they  ran :  I  have  not  spoken  to 
them,  yet  they  prophesied. 

22.  If  they  had  stood  in  My  counsel,  and  had  made  My  words 
known  to  My  people,  I  should  have  turned  them  from  their  evil  way, 
and  from  their  wicked  doings.  » 

23.  Am  I,  think  ye,  a  God  at  hand,^°  saith  the  Lord,  and  not  a 
God  afar  off?^ 

24.  Shall  a*  man  be  hid  in  secret  places,  and  I  not  see  him,  saith 
the  Lord?  do  not  I  fill  heaven  and  earth,^  saith  the  Lord? 

25.  I  have  heard  what  the  prophets  said,  that  prophesy  lies  in  My 
name,  and  say :  I  have  dreamed,  I  have  dreamed. 

26.  How  long  shall  this  be  in  the  heart  of  the  prophets  that  pro- 
phesy lies,  and  that  prophesy  the  delusions  of  their  own  heart  ? 

27.  "Who  seek  to  make  My  people  forget  My  name  through  their 
dreams,^^  which  they  tell  every  man  to  his  neighbor :  as  their  fathers 
forgot  My  name  for  Baal.  '  '< 

28.  The  prophet  that  hath  a  dream,  let  him  tell  a  dream :  and  he 
that  hath  My  word,  let  him  speak  My  word  with  truth  :^^  what  hath 
the  chaff  to  do  with  the  wheat,  saith  the  hotd  ? 

29.  Are  not  My  words  as  fire,  saith  the  Lord :  and  as  a  hammer 
that  breaketh  the  rock  in  pieces  ?^^ 

30.  Therefore  behold,  I  am  against  the  prophets,  saith  the  Lord ; 
who  steal  My  words  every  one  from  his  neighbor .^^ 

^  Infra  30  :  14.  '-"  His  decree.  as  jnfra  27  :  15 ;  29  :  9. 

^  Seeing  things  which  are  near.  God  must  be  considered  as  everywhere  present,  even  in  the  human 
soul  intimately. 

^  Seeing  remote  and  hidden  things,  the  future  as  well  as  the  present  and  the  past. 

2*  With  My  presence. 

^  Dreams  are  vain  plays  of  imagination,  God,  however,  sometimes  intimates  His  will  by  them,  mark- 
ing them  plainly  as  supernatural. 

30  p  <4  Faithfully."  God  wishes  His  prophets  to  make  known  His  revelations,  and  leave  false  prophets 
to  announce  their  vain  dreams,  or  fictions. 

^*  Severity  against  impenitent  sinners  characterizes  true  prophecy.  St.  Jerome  thus  expounds  the 
text :  "  My  word,  He  says,  announces  future  punishments  to  deter  men  from  sin,  and  threatens  to  burn 
up  the  chaff  of  sins,  that  the  hard  hearts  of  heretics,  which  are  like  flint,  may  be  broken  in  pieces  by  the 
hammer  of  the  Divine  word." 

^  They  repeat  the  words  of  true  prophets  as  their  own,  or  persuade  people  to  disbelieve  the  truths 
already  announced  to  them.  "  Falsehood  always  imitates  truth,  for  unless  it  have  some  resemblance  to 
truth,  it  cannot  deceive  the  well-disposed."  St.  Jerome. 


344  THE  PROPHECY  OF  JEREMIAH. 

31.  Behold,  I  am  against  the  prophets,  saith  the  Lord :  who  use 
their  tongues,  and  say :  The  Lord  saith  it.^ 

32.  Behold,  I  am  against  the  prophets,  that  have  lying  dreams, 
saith  the  Lord :  and  tell  them,  and  cause  My  people  to  err  by  their 
lying,  and  by  their  wonders  :^  when  I  sent  them  not,  nor  commanded 
them,  who  have  not  profited  this  people  at  all,  saith  the  Lord. 

33.  If  therefore  this  people,  or  the  prophet,  or  the  priest  shall  ask 
thee  saying :  What  is  the  burden^  of  the  Lord  ?  thou  shalt  say  to 
them :   Ye  are  the  burden :  for  I  will  cast  you  away,  saith  the  Lord. 

34.  And  as  for  the  prophet,  and  the  priest,  and  the  people  that 
shall  say :  The  burden  of  the  Lord :  I  will  punish^  that  man,  and 
his  house. 

35.  Thus  shall  ye  say  every  one  to  his  neighbor  and  to  his  brother : 
What  hath  the  Lord  answered  ?  and  what  hath  the  Lord  spoken  ? 

36.  And  the  burden  of  the  Lord  shall  be  mentioned  no  more,  for 
every  man's  word  shall  be  his  burden :  for  ye  have  perverted  the 
words  of  the  living  God,  of  the  Lord  of  hosts  our  God. 

37.  Thus  shalt  thou  say  to  the  prophet:  What  hath  the  Lord 
answered  thee  ?  and  what  hath  the  Lord  spoken  ? 

38.  But  if  ye  shall  say :  The  burden  of  the  Lord :  therefore  thus 
saith  the  Lord  :  Because  ye  have  said  this  word :  The  burden  of  the 
Lord  :^  and  I  have  sent  to  you,  saying :  Say  not,  The  burden  of  the 
Lord: 

39.  Therefore  behold,  I  will  take  you  away  carrying  you,^  and 
will  forsake  you,  and  the  city  which  I  gave  to  you,  and  to  your 
fathers,  out  of  My  presence. 

40.  And  I  will  bring  an  everlasting  reproach^^  upon  you,  and  a 
perpetual  shame,  which  shall  never  be  forgotten. 


"  Giving  their  own  inventions  for  Divine  communications. 

'•  Boasting.  P.  "Lightness."  They  affect  to  be  divinely  inspired,  and  deceive  some  by  their  proud 
tone  and  manner.  • 

'*  II.,  which  is  generally  used  for  comminatory  prophecy,  is  here  applied  to  the  Israelites  by  a  play  on 
the  word.  They  derided  the  prophets,  because  the  calamities  which  they  foretold  did  not  immediately 
happy  n. 

»  Lit.  "  Visit  upon." 

^  Every  one  shall  find  his  condemnation  in  his  own  speech.  Ilis  mockery  of  the  predictions  shall 
cause  him  to  be  made  an  example. 

"  Into  exile. 

"  Supra  20  :  11.  '<  We  know  that  thii  was  Accomplished  in  the  time  of  the  Babylonian  captivity,  but 
it  was  fulfilled  more  fully  and  perfectly  iiftcr  the  passion  and  resurrection  of  the  Savior,  when  the  Lord 
said :  '  Your  house  shall  be  left  desolate.'    His  sentence  shall  continue  in  force  to  the  end."  St.  Jerome. 


JEREMIAH    XXIV.  i  345 


CHAPTER   XXIV. 

UNDER  THE  TYPE  OF  GOOD  AND  BAD  FIGS,  HE  FORETELLS  THE  RESTORATION  OF  THE 
JEWS  THAT  HAD  BEEN  CARRIED  AWAY  CAPTIVE  WITH  JECHONIAH,  AND  THE  DESO- 
LATION OF  THOSE  THAT  WERE  LEFT  BEHIND. 

1.  The  Lord  showed  me :  and  behold,  two  baskets  full  of  figs,  set 
before  the  temple  of  the  Lord :  after  Nabuchodonosor  king  of  Baby- 
lon had  carried  away  Jechoniah  the  son  of  Joakim  the  king  of  Juda, 
and  his  chief  men,  and  the  craftsmen,  and  engravers^  of  Jerusalem, 
and  had  brought  them  to  Babylon. 

2.  One  basket  had  very  good  figs,  like  the  figs  of  the  first  season  -? 
and  the  other  basket  had  very  bad  figs,  which  could  not  be  eaten, 
because  they  were  bad. 

3.  And  the  Lord  said  to  me :  What  seest  thou,  Jeremiah  ?  and  I 
said ;  Figs,  the  good  figs,  very  good :  and  the  bad  figs,  very  bad, 
which  cannot  be  eaten  because  they  are  bad. 

4.  And  the  word  of  the  Lord  came  to  me,  saying : 

5.  Thus  saith  the  Lord  the  God  of  Israel :  Like  these  good  figs, 
so  will  I  regard  the  captives  of  Juda,  whom  I  have  sent  forth  out  of 
this  place  into  the  land  of  the  Chaldeans,  for  their  good. 

6.  And  I  will  set  My  eyes  upon  them  to  be  pacified,  and  I  will 
bring  them  again  into  this  land :  and  I  will  build  them  up,  and  not 
pull  them  down :  and  I  will  plant  them,  and  not  pluck  them  up. 

7.  And  I  will  give  them  a  heart  to  know  Me,  that  I  am  the  Lord : 
and  they  shall  be  My^  people,  and  I  will  be  their  God :  because  they 
shall  return  to  Me  with  their  whole  heart. 

8.  And  as  the  very  bad  figs,  that  cannot  be  eaten  because  they  are 
bad :  thus  saith  the  Lord  :  So  will  I  give  Sedekiah  the  king  of  Juda, 
and  his  princes,  and  the  residue  of  Jerusalem,  that  have  remained  in 
this  city,  and  that  dwell  in  the  land  of  Egypt. 

9.  And  I  will  deliver  them  up  to  vexation,  and  affliction,  to  all  the 
kingdoms  of  the  earth :    to  be   a  reproach,  and  a  byword,  and   a 


^  V.  Fahrum  et  inclusorem.  One  is  put  for  many  of  the  same  class.  St.  Jerome  understands  the  terms 
of  goldsmiths  and  jewellers,  whose  art  was  highly  esteemed  by  barbarous  nations.  P.  "  Carpenters  and 
smiths." 

^  P.  "First  ripe."  By  means  of  this  similitude  God  manifests  His  various  manners  of  dealing  with 
different  classes.  Those  who  went  forth  into  captivity  in  submission  to  the  Divine  decree  found  mercy 
and  return :  those  who  resisted  were  rejected. 

'  Supra  7  :  23;  Infra  31  :  33. 


346  THE  PROPHECY  OF  JEREMIAH. 

proverb,  and  to  be  a  curse  in  all  places  to  which  I  have  cast  them 
out.* 

10.  And  I  will  send  among  them  the  sword,  and  famine,  and  pesti- 
lence :  till  thej  be  consumed  out  of  the  land  which  I  gave  to  them, 
and  their  fathers. 


CHAPTER   XXV. 

THE  PROPHET  FORETELLS  THE  SEVENTY  TEARS'  CAPTIYITY :  AXD  AFTER  THAT  THE 
DESTRUCTION  OF  BABYLON,  AND  OTHER  NATIONS. 

1.  The  word  that  came  to  Jeremiah  concerning  all  the  people  of 
Juda,  in  the  fourth  year  of  Joakim,  the  son  of  Josiah  king  of  Juda 
(the  same  is  the  first  year  of  Nabuchodonosor  king  of  Babylon). 

2.  Which  Jeremiah  the  prophet  spake  to  all  the  people  of  Juda, 
and  to  all  the  inhabitants  of  Jerusalem,  saying : 

3.  From  the  thirteenth  year  of  Josiah  the  son  of  Ammon,  king  of 
Juda,  until  this  day :  this  is  the  three  and  twentieth  year,  the  word 
of  the  Lord  hath  come  to  me,  and  I  have  spoken  to  you  rising  before 
day,  and  speaking,  and  ye  have  not  hearkened. 

4.  And  the  Lord  hath  sent  to  you  all  His  servants  the  prophets, 
rising  early,  and  sending,  and  ye  have  not  hearkened,  nor  inclined 
your  ears  to  hear, 

5.  When  He  said  :^  Return  ye,  every  one  from  his  evil  way,  and 
from  your  wicked  devices,  and  ye  shall  dwell  in  the  land  which  the 
Lord  hath  given  to  you,  and  your  fathers,  forever  and  ever. 

6.  And  go  not  after  strange  gods  to  serve  them,  and  adore  them : 
nor  provoke  Me  to  wrath  by  the  works  of  your  hands,  and  I  will  not 
afflict  you.  . 

7.  And  ye  have  not  heard  Me,  saith  the  Lord,  that^  ye  might  pro- 
voke Me  to  anger  with  the  works  of  your  hands,  to  your  own  hurt. 

8.  Therefore  thus  saith  the  Lord  of  hosts :  Because  ye  have  not 
heard  My  words : 

9.  Behold,  I  will  send,  and  take  all  the  families  of  the  north, 
saith   the   Lord,   and   Nabuchodonosor   the   king  of    Babylon   My 


*  Infra  29  :  17.    The  refusal  of  Sedekiah  to  submit  to  the  Babylonian  king  resulted  in  his  captivity 
and  the  loss  of  his  sight. 

'  4  Kings  17  :  13 ;  Supra  18 :  11 ;  Infra  85  :  16. 

'  Lit.  ''  Wherefore  ye  provoked  Me."    Their  refusal  to  hear  was  the  provocation. 


JEREMIAH    XXV.  847 

servant  f  and  I  will  bring  them  against  this  land,  and  against  the 
inhabitants  thereof,  and  against  all  the  nations  that  are  around  about 
it :  and  I  will  destroy  them,  and  make  them  an  astonishment  and  a 
hissing,  and  perpetual  desolations. 

10.  And  I  will  take  away  from  them  the  voice  of  mirth,  and  the 
voice  of  gladness,  the  voice  of  the  bridegroom,  and  the  voice  of  the 
bride,  the  sound  of  the  mill,^  and  the  light  of  the  lamp. 

11.  And  all  this  land  shall  be  a  desolation,^  and  an  astonishment : 
and  all  these  nations  shall  serve  the  king  of  Babylon  seventy  years. 

12.  And  when  the  seventy  years  shall  be  expired,^  I  will  punish'^ 
the  king  of  Babylon,  and  that  nation,  saith  the  Lord,  for  their  iniquity, 
and  the  land  of  the  Chaldeans :  and  I  will  make  it  perpetual  desola- 
tions. 

13.  And  I  will  bring  upon  that  land  all  My  words,  that  I  have 
spoken  against  it,  all  that  is  written  in  this  book,  which  Jeremiah 
hath  prophesied  against  all  nations : 

14.  For  they  have  served  them,  whereas  they  were  many  nations, 
and  great  kings :  and  I  will  repay  them  according  to  their  deeds,  and 
according  to  the  works  of  their  hands. 

15.  For  thus  saith  the  Lord  of  hosts,^  the  God  of  Israel :  Take 
the  cup  of  wine  of  this  fury^  at  My  hand  :  and  thou  shalt  make  drink 
thereof  all  the  nations,  unto  which  I  shall  send  thee. 

16.  And  they  shall  drink,  and  be  troubled,  and  be  mad^°  because 
of  the  sword,  which  I  will  send  among  them. 

17.  And  I  took  the  cup  at  the  hand  of  the  Lord,  and  I  presented 
it  to  all  the  nations  to  drink  of  it,  to  which  the  Lord  sent  me : 

18.  To  wit,  Jerusalem,  and  the  cities  of  Juda,  and  the  kings 
thereof,  and  the  princes  thereof:  to  make  them  a  desolation,  and  an 
astonishment,  and  a  hissing,  and  a  curse,  as  it  is  at  this  day. 

19.  Pharao,  the  king  of  Egypt,  and  his  servants,  and  his  princes, 
and  all  his  people, 

20.  And  all  in  general  :^^  all  the  kings  of  the  land  of  Hus,^^  and  all 

^  He  is  so  styled  because  he  was  the  instrument  and  agent  of  God  in  the  punishment  of  the  Israelites. 
'•'  He  is  not  styled  His  servant  in  the  same  way  as  the  prophets  and  all  the  saints  who  truly  serve  the 
Lord,  but  because  in  the  overthrow  of  Jerusalem  he  fulfils  the  will  of  the  Lord."  St.  Jerome. 

■*  As  they  were  accustomed  to  grind  daily  the  grain  destined  for  immediate  consumption,  the  sound  of 
the  mill  was  heard  wherever  a  population  existed.  The  light  of  the  lamp  was  also  seen,  since  the  corn 
was  ground  before  day. 

»  Jnfra  26  :  6.  6  2  Par.  36  :  22;  1  Esd.  1:1;  Jnfra  29  :  10 ;  Dan.  9  :  2. 

'  Lit.  "  Visit."  »  "  Of  hosts."    This  is  not  in  the  text. 

'  The  wine  draught  here  represents  the  wrath  of  God. 
^^  It  serves  like  an  intoxicating  or  maddening  potion. 

"  P.  "And  all  the  mingled  people:"  those  of  Greece,  or  other  parts,  that  were  mixed  up  with  the 
Egyptians  :  Infrn  v.  24. 
*2  P.  "  Uz."    Job.  1:1.    V.  "  Ausitis." 


348  THE    PROPHECY    OF    JEREMIAH. 

the  kings  of  the  land  of  the  Philistines,  and  Ascalon,  and  Gaza,  and 
Accaron,  and' the  remnant  of  Azotus,^ 

21.  And  Edom,  and  Moab,  and  the  children  of  Ammon : 

22.  And  the  kings  of  Tyre,  and  all  the  kings  of  Sidon :  and  the 
kings  of  the  islands  that  are  beyond  the  sea. 

23.  And  Dedan,  and  Thema,  and  Buz,  and  all  that  have  their  hair 
cut  round  :^* 

24.  And  all  the  kings  of  Arabia,  and  all  the  kings  of  the  west,^^ 
that  dwell  in  the  desert : 

25.  And  all  the  kings  of  Zambri,  and  all  the  kings  of  Elam,  and 
all  the  kings  of  the  Modes  : 

26.  And  all  the  kings  of  the  north  far  and  near,  one  with  another : 
and  all  the  kingdoms  of  the  earth,  which  are  upon  the  face  thereof: 
and  the  king  of  Sesac^^  shall  drink  after  them. 

27.  And  thou  shalt  say  to  them  :  Thus  saith  the  Lord  of  hosts  the 
God  of  Israel :  Drink  ye,  and  be  drunken,^''  and  vomit :  and  fall,  and 
rise  no  more,  because  of  the  sword,  which  I  shall  send  among  you. 

28.  And  if  they  refuse  to  take  the  cup  at  thy  hand  to  drink,  thou 
shalt  say  to  them :  Thus  saith  the  Lord  of  hosts :  Drinking  ye  shall 
drink : 

29.  For  behold,  I  begin  to  bring  evil  on  the  city  wherein  My  name 
is  called  upon,  and  shall  ye  be  as  innocent  and  escape  free  ?^^  ye 
shall  not  escape  free :  for  I  will  call  for  the  sword  upon  all  the 
inhabitants  of  the  earth,  saith  the  Lord  of  hosts. 

30.  And  thou  shalt  prophesy  unto  them  all  these  words,  and  thou 
shalt  say  to  them :  The  Lord  will  roar  from  on  high,^^  and  utter  His 
voice  from  His  holy  habitation  :  roaring  He  will  roar  upon  the  place  of 
His  beauty  :^  the  shout  as  it  were  of  them  that  tread  grapes^^  shall 
be  given  out  against  all  the  inhabitants  of  the  earth. 

31.  The  noise  is  come  even  to  the  ends  of  the  earth :  for  the  Lord 
entereth  into  judgment  with  the  nations :  He  entereth  into  judgment 
with  all  flesh,  the  wicked  I  have^  delivered  up  to  the  sword,  saith 
the  Lord. 

"  It  had  been  roduaed  by  the  Greeks. 

"  Chald.  V.  understands  it  of  a  peculiar  manner  of  cutting  the  hair.  L.  D.  Supra  9  :  26.  P.  "In  the 
ntmost  corners." 

ij  p  "The  mingled  people."  Pcveral  MSS.  have  "  kings"  in  v.  20,  a.«»  well  as  here.  The  other  noon 
may  be  translated  "  west,"  or  "  mingled  people,"  according  to  the  punctuation. 

'°  This  denotes  Babylon,  although  the  reason  of  the  appellation  is  uncertain. 

"  With  the  potion  of  Divine  vengeance. 

"  As  the  city  wherein  God  was  worshipped,  was  not  spared,  the  Gentiles  who  were  plunged  in  idolatry 
could  not  escape.  1  I'et.  4  :  17. 

"  Joel  3  :  16;  Amos  1:2.  »  11.  P.  "Upon  hU  habitation." 

^^  Like  the  joyous  shout  of  the  men  who  tread  out  the  grapes  in  the  wine  vat. 

"  P.  ♦♦  He  will  give." 


JEREMIAH    XXVI. 


m 


32.  Thus  saith  the  Lord  of  hosts  :  Behold,  evil  shall  go  forth  from 
nation  to  nation  :^  and  a  great  whirlwind  shall  go  forth  from  the  ends 
of  the  earth. 

33.  And  the  slain  of  the  Lord  shall  be  at  that  day  from  one  end 
of  the  earth  even  to  the  other  end  thereof:  they  shall  not  be  lamented, 
and  they  shall  not  be  gathered  up,  nor  buried :  they  shall  lie  as  dung 
upon  the  face  of  the  earth. 

34.  Howl,  ye  shepherds,^^  and  cry ;  and  sprinkle  yourselves  with 
ashes,^^  ye  leaders  of  the  flock :  for  the  days  of  your  slaughter  and 
your  dispersion  are  accomplished,  and  ye  shall  fall  like  precious 
vessels.^^ 

35.  And  the  shepherds  shall  have  no  way  to  flee,  nor  the  leaders 
of  the  flock  to  save  themselves. 

36.  A  voice  of  the  cry  of  the  shepherds,  and  a  howling  of  the 
principal  of  the  flock  :  because  the  Lord  hath  wasted  their  pastures. 

37.  And  the  fields  of  peace  have  been  silent  because  of  the  fierce 
anger  of  the  Lord. 

38.  He  hath  forsaken  His  covert^  as  the  lion,^  for  their  land  is 
laid  waste  because  of  the  wrath  of  the  dove,  and  because  of  the  fierce 
anger  of  the  Lord. 


CHAPTER   XXYL 

THE   PROPHET    IS   APPREHENDED   AND   ACCUSED    BY   THE   PRIESTS:   BUT   DISCHARGED 

BY    THE    PRINCES. 

1.  In  the  beginning  of  the  reign  of  Joakim^  the  son  of  Josiah  king 
of  Juda,  came  this  word  from  the  Lord,  saying : 

2.  Thus  saith  the  Lord :  Stand  in  the  court  of  the  house  of  the 


^  "I  think  that  our  Lord  alluded  to  this  passage,  when  He  said :  '  Nation  shall  rise  against  nation  ;' 
and  the  rest  which  is  contained  in  that  portion  of  His  Gospel.  We  should  understand  that  this  was  his- 
torically fulfilled,  when  all  the  surrounding  nations  were  subdued  by  the  king  of  Babylon,  and  experi- 
enced the  cruelty  of  his  government.  Prophetically  it  regards  the  end  of  the  world.  They  are  said  to  be 
slain  by  the  Lord,  not  that  He  strikes  them  dead,  but  that  His  will  and  decree  are  fulfilled  in  the  destruc- 
tion of  sinners."  St.  Jerome. 

2»  Rulers. 

25  p_  a  Wallow  yourselyes  in  the  ashes."    L.  "  Roll  yourselves  in  the  dust."    Supra  6  :  26. 

^  H.  P.  Singular  number.  -^  The  temple  is  meant. 

^  This  is  understood  by  St-  Jerome  of  Nabuchodonosor.  The  dove  was  represented  on  the  Assyrian 
standard,  Semiramis  being  said  to  have  been  fed  by  doves  at  her  birth.  P.  "  Because  of  the  fierceness  of 
the  oppressor."    L.  "The  fierceness  of  the  wasting  (sword)." 

^  The  prophecy  recorded  in  the  preceding  chapter  was  made  subsequently,  namely,  in  the  fourth  year 
of  his  reign. 


tS%  THE    PROPHECY    OF    JEREMIAH. 

Lord,  and  speak  to  all  the  cities  of  Juda,^  out  of  which  they  come,  to 
adore  in  the  house  of  the  Lord,  all  the  words  which  I  have  commanded 
thee  to  speak  unto  them ;  leave  not  out  one  word.^ 

3.  If  so^  be  they  will  hearken  and  be  converted  every  one  from 
his  evil  way ;  that  I  may  repent^  of  the  evil  that  I  think  to  do  unto 
them  for  the  wickedness  of  their  doings. 

4.  And  thou  shalt  say  to  them :  Thus  saith  the  Lord :  If  ye  will 
not  hearken  to  Me  to  walk  in  My  law,  which  I  have  given  you, 

5.  To  give  ear  to  the  words  of  My  servants  the  prophets,  whom  I 
sent  to  you  rising  up  early,  and  sending,^  and  ye  have  not  hearkened : 

6.  I  will  make  this  house  like  Silo,  and  I  will  make  this  city  a 
curse  to  all  the  nations  of  the  earth.'' 

7.  And  the  priests,  and  the  prophets,  and  all  the  people  heard 
Jeremiah  speaking  these  words  in  the  house  of  the  Lord. 

8.  And  when  Jeremiah  had  made  an  end  of  speaking  all  that  the 
Lord  had  commanded  him  to  speak  to  all  the  people ;  the  priests,  and 
the  prophets,  and  all  the  people,  laid  hold  on  him,  saying :  Let  him 
be  put  to  death.^ 

9.  Why  hath  he^  prophesied  in  the  name  of  the  Lord,  saying : 
This  house  shall  be  like  Silo :  and  this  city  shall  be  made  desolate, 
without  an  inhabitant?  And  all  the  people  were  gathered  together 
against  Jeremiah  in  the  house  of  the  Lord. 

10.  And  the  princes  of  Juda  heard  these  words  :  and  they  went  up 
from  the  king's  house  into  the  house  of  the  Lord,  and  sat  in  the  entry 
of  the  new  gate  of  the  house  of  the  Lord. 

11.  And  the  priests  and  the  prophets  spake  to  the  princes,  and  to 
all  the  people,  saying :   The  judgment  of  death  is  for  this  man  :^^ 


'  To  their  inhabitants  then  present,  to  be  reported  to  the  others. 

■  St.  Jerome  dwells  on  this  injunction  :  *'  However  painful  it  may  be,  although  it  may  provoke  your 
hearers  to  rage,  nevertheless  say  what  is  commanded  you,  without  fearing  the  persecutions  of  those  who 
Bay  be  excited  against  you,  and  only  regardful  of  the  command  of  the  Lord." 

*  •'  An  expression  of  doubt  cannot  suit  the  majesty  of  the  Lord,  but  He  speaks  after  a  human  fashion, 
that  the  liberty  of  the  human  will  may  be  maintained,  lest  it  seem  forced  by  His  foreknowledge,  as  by 
necessity,  either  to  do  or  to  abstain  from  anything.  For  what  is  come  to  pass  does  not  arise  from  the 
foreknowledge  of  Qod,  but  God  foreknowing  ail  that  is  to  be,  knows  it  because  it  is  to  be."  St.  Jerome. 

*  Tender  feeling  is  expressed,  implying  no  change  in  God,  but  a  different  course  from  that  which  had 
been  announced. 

"  The  word  "send"  Is  repeated  with  the  terms  "rising  early,"  in  order  to  express  more  emphatically 
the  diligeoce  employed  by  the  prophets.  .S'upm  7  :  IS. 

■•  1  Kings  4  :  4,  10.  The  nations  in  pronouncing  curses  should  find  nothing  worse  than  to  wish  that » 
city  should  be  wretched  like  Jerusalem. 

*  H.  P.  •'  Thou  shalt  surely  die."  »  H.  P.  *•  Why  hast  thou  ?"  Ac. 

10  p^  « rj'jjig  nj4„  |g  worthy  to  die."  Jeremiah,  condemned  by  priests  and  prophets,  was  a  striking  figure 
of  Christ,  condemned  by  the  high  priest  and  his  council.  Matt.  20  :  66.  **If,  at  any  time,  priests,  or  false 
prophets,  or  a  deluded  people,  be  angry  with  us  on  account  of  the  commandments  of  the  Lord,  or  the 
truth  of  faith,  let  us  not  care  much,  but  let  us  execute  the  decree  of  the  Lord,  having  before  our  mind 
not  present  erils,  but  futare  goods."  i^t.  Jerome. 


JEREMIAH    XXVI.  '    351 

because  he  hath  prophesied  against  this  city,  as  ye  have  heard  with 
your  ears. 

12.  Then  Jeremiah  spake  to  all  the  princes,  and  to  all  the  people, 
saying :  The  Lord  sent  me,  to  prophesy  concerning  this  house,  and 
concerning  this  city  all  the  words  that  ye  have  heard.^^ 

13.  Now  therefore  amend  your  ways,^^  and  your  doings,  and  hearken 
to  the  voice  of  the  Lord  your  God :  and  the  Lord  will  repent  of  the 
evil  that  He  hath  spoken  against  you. 

14.  But  as  for  me,  behold,  I  am  in  your  hands  :^^  do  with  me  what 
is  good  and  right  in  your  eyes. 

15.  But  know  ye,  and  understand,  that  if  ye  put  me  to  death,  ye 
will  shed  innocent  blood  against  your  own  selves,  and  against  this 
city,  and  the  inhabitants  thereof:  for  in  truth  the  Lord  sent  me  to 
you,  to  speak  all  these  words  in  your  hearing.^^ 

16.  Then  the  princes,  and  all  the  people  said  to  the  priests,  and  to 
the  prophets :  There  is  no  judgment  of  death  for  this  man  :^^  for  he 
hath  spoken  to  us  in  the  name  of  the  Lord  our  God. 

17.  And  some  of  the  ancients  of  the  land  rose  up  :  and  they  spake 
to  all  the  assembly  of  the  people,  saying : 

18.  Micheas  of  Morasthi  was  a  prophet  in  the  days  of  Hezekiah 
king  of  Juda,  and  he  spake  to  all  the  people  of  Juda,  saying :  Thus 
saith  the  Lord  of  hosts :  Sion  shall  be  ploughed  like  a  field,  and 
Jerusalem  be  a  heap  of  stones :  and  the  mountain  of  the  house^^  the 
high  places  of  woods. 

19.  Did  Hezekiah  king  of  Juda,  and  all  Juda,  condemn  him  to 
death  ?  did  they^'^  not  fear  the  Lord,  and  beseech  the  face  of  the  Lord  ? 
and  the  Lord  repented  of  the  evil  that  He  had  spoken  against  them : 
therefore  we  are  doing  a  great  evil  against  our  souls. 

20.  There  was  also  a  man  that  prophesied  in  the  name  of  the  Lord, 
Uriah  the  son  of  Semei  of  Cariathiarim :  and  he  prophesied  against 
this  city,  and  against  this  land,  according  to  all  the  words  of 
Jeremiah.  ^^ 

21.  And  Joakim,  and  all  his  men  in  power,  and  his  princes  heard 


25  :  13.  13  Supra  7:3.  "  H.  P.  "  Hand." 

1*  Jeremiah  displayed  great  courage  and  eriuanimity.  St.  Jerome  says,  that  he  answered  prudently, 
humbly,  and  with  constancy.  "  If,  then,  at  any  time,  we  must  humble  ourselves  in  distress,  let  us  do  so 
without  abandoning  truth  and  constancy." 

"  L.  "This  man  is  not  deserving  the  punishment  of  death." 

1^  Mich.  3  :  12.  Mount  Sion,  on  which  the  temple  stood,  was  to  be  reduced  to  a  waste,  or  to  become  a 
forest.  These  threats  were  not  then  executed,  because  the  people  repented.  In  later  times  they  were 
fulfilled  to  tlie  letter,  by  the  entire  destruction  of  the  city. 

"  H.P.  "He." 

"  As  Jeremiah  has  done.  This  fact,  which  took  place  afterwards,  is  here  recorded,  to  show  the  danger 
in  which  he  had  stood. 


m 


THE  PROPHECY  OF  JEREMIAH. 


these  words  :  and  the  king  sought  to  put  him  to  death.     And  Uriah 
heard  it,  and  was  afraid,  and  fled,  and  went  into  Egypt. 

22.  And  king  Joakim  sent  men  into  Egypt,^^  Elnathan  the  son  of 
Achobor,  and  men  with  him  into  Egypt.^*^ 

23.  And  they  brought  Uriah  out  of  Egypt,  and  brought  him  to 
king  Joakim  :  and  he  slew  him  with  the  sword ;  and  he  cast  his  dead 
body  into  the  graves  of  the  common  people.^^ 

24.  So  the  hand  of  Ahicam^  the  son  of  Saphan  was  with  Jeremiah, 
that  he  should  not  be  delivered  into  the  hands  of  the  people,  to  put 
him  to  death. 


CHAPTER   XXVII. 

THE  PROPHET  SENDS  CHAINS  TO  DIVERS  KINGS,  SIGNIFYING  THAT  THEY  MUST  BEND 
THEIR  NECKS  UNDER  THE  YOKE  OF  THE  KING  OF  BABYLON.  THE  VESSELS  OF  THE 
TEMPLE  SHALL  NOT  BE  BROUGHT  BACK  TILL  ALL  THE  REST  ARE  CARRIED  AWAY. 

1.  In  the  beginning  of  the  reign  of  Joakim^  the  son  of  Josiah  king 
of  Juda,  this  word  came  to  Jeremiah  from  the  Lord,  saying : 

2.  Thus  saith  the  Lord  to  me :  Make  thee  bands,  and  chains  :  and 
thou  shalt  put  them  on  thy  neck. 

3.  And  thou  shalt  send  them  to  the  king  of  Edom,  and  to  the  king 
of  Moab,  and  to  the  king  of  the  children  of  Ammon,  and  to  the  king 
of  Tyre,  and  to  the  king  of  Sidon,  by  the  hand  of  the  messengers 
that  are  come  to  Jerusalem  to  Sedekiah  the  king  of  Juda. 

4.  And  thou  shalt  command  them  to  speak  to  their  masters :  Thus 
saith  the  Lord  of  hosts  the  God  of  Israel :  Thus  shall  ye  say  to  your 
masters : 

5.  I  made  the  earth,  and  the  men,  and  the  beasts  that  are  upon 
the  face  of  the  earth,  by  My  great  power,  and  by  My  stretched  out 
arm :  and  I  have  given  it  to  whom  it  seemed  good  in  My  eyes. 

6.  And  now  I  have  given  all  these  lands  into  the  hand  of  Nabu- 


"  Although  the  kingdom  of  Joakim  was  weak  and  in  danger,  he  had  claims  on  Neohao,  king  of  Kgypt, 
who  had  placed  him  on  the  throne.  4  Kings  23  :  84. 

*  The  latter  clause  is  a  repetition. 

"  He  appears  to  have  been  of  noble  family. 

"  He  was  the  chief  defender  of  the  prophet. 

'  As  the  chains  were  not  sent  until  the  reign  of  Sedekiah,  great  difficulty  exists  as  to  this  statement 
of  the  time  when  the  order  was  given  to  prepare  them.  St.  Jerome  connects  this  passage  with  the  pre- 
ceding chapter.  Some  MSS.  have  the  name  of  Sedekiah  in  this  place,  which  K.  judges  to  be  the  correct 
reading. 


JEREMIAH    XXVII.  353 

chodonosor  king  of  Babylon  My  servant :  moreover  also  the  beasts  of 
the  field  I  have  given  him  to  serve  him. 

7.  And  all  nations  shall  serve  him,  and  his  son,  and  his  son's  son, 
till  the  time  come  for  his  land  and  himself:^  and  many^  nations  and 
great  kings  shall  serve  him. 

8.  But  the  nation  and  kingdom  that  will  not  serve  Nabuchodonosor 
king  of  Babylon,  and  whosoever  will  not  bend  his  neck  under  the 
yoke  of  the  king  of  Babylon,  I  will  punish  that  nation  with  the 
sword,  and  with  famine,  and  with  pestilence,  saith  the  Lord ;  till  I 
consume  them  by  his  hand. 

9.  Therefore  hearken  not  to  your  prophets,^  and  diviners,  and 
dreamers,  and  soothsayers,  and  sorcerers,  that  say  to  you :  Ye  shall 
not  serve  the  king  of  Babylon. 

10.  For  they  prophesy  lies  to  you,  to  remove  you  far  from  your 
country,  and  cast  you  out,  and  to  make  you  perish. 

11.  But  the  nation  that  shall  bend  down  their  neck  under  the  yoke 
of  the  king  of  Babylon,  and  shall  serve  him ;  I  will  let  them  remain 
in  their  own  land,  saith  the  Lord :  and  they  shall  till  it,  and  dwell 
in  it. 

12.  And  I  spake  to  Sedekiah  the  king  of  Juda  according  to  all 
these  words,  saying :  Bend  down  your  necks  under  the  yoke^  of  the 
king  0^  Babylon,  and  serve  him,  and  his  people,  and  ye  shall  live. 

13.  Why  will  ye  die,  thou  and  thy  people  by  the  sword,  and  by 
famine,  and  by  pestilence,  as  the  Lord  hath  spoken  against  the  nation 
that  will  not  serve  the  king  of  Babylon  ? 

14.  Hearken  i^ot  to  the  words  of  the  prophets  that  say  to  you : 
Ye  shall  not  serve  the  king  of  Babylon :  for  they  tell  you  a  lie. 

15.  For  I  have  not  sent  them,  saith  the  Lord :  and  they  prophesy 
in  My  name  falsely,  to  drive  you  out,^  and  that  ye  may  perish,  both 
ye,  and  the  prophets  that  prophesy  to  you. 

16.  I  spake  also  to  the  priests,  and  to  this  people,  saying :  Thus 
saith  the  Lord :  Hearken  not  to  the  words  of  your  prophets,  that 
prophesy  to  you,  saying :  Behold,  the  vessels  of  the  Lord''  shall  now 
in  a  short  time  be  brought  again  from  Babylon :  for  they  prophesy  a 
lie  unto  you. 


^  •'  Lest  the  empire  of  Nabuchodonosor  should  be  thought  to  be  perpetual,  he  intimates  that  it  is  to 
fall  into  the  hands  of  the  Medes  and  the  Persians."  St.  Jerome. 

'  "Not  all  nations;  for  this  is  peculiar  to  the  empire  of  Christ."  Idem. 

*  Supra  23  :  16.    Infra  29  :  8. 

*  God  willed  them  to  submit  to  this  yoke,  in  punishment  of  their  sins. 

<=  They  cause  you  to  be  driven  out.    The  result  of  their  false  predictions  is  ascribed  to  them. 
■"  U.  P.  ''  The  Lord's  house." 

23 


354  THE    PROPHECY    OF    JEREMIAH. 

17.  Therefore  hearken  not  to  them,  but  serve  the  king  of  Baby- 
lon, that  ye  may  live.®  Why  should  this  city  be  given  up  to  desola- 
tion ? 

18.  But  if  they  be  prophets,  and  the  word  of  the  Lord  be  in  them, 
let  them  interpose  themselves^  before  the  Lord  of  hosts,  that  the  ves- 
sels which  were  left  in  the  house  of  the  Lord,  and  in  the  house  of  the 
king  of  Juda,  and  in  Jerusalem,  may  not  go  to  Babylon. 

19.  For  thus  saith  the  Lord  of  hosts  of  the  pillars,^^  and  the  sea, 
and  the  bases,  and  the  rest  of  the  vessels  that  remain  in  this  city : 

20.  Which  Nabuchodonosor  the  king  of  Babylon  did  not  take, 
when  he  carried  away  Jechoniah  the  son  of  Joakim  the  king  of  Juda, 
from  Jerusalem  to  Babylon,  and  all  the  great  men  of  Juda  and  Jeru- 
salem : 

21.  For  thus  saith  the  Lord  of  hosts  the  God  of  Israel,  of  the  ves- 
sels that  are  left  in  the  house  of  the  Lord,  and  in  the  house  of  the 
king  of  Juda  and  Jerusalem : 

22.  They  shall  be  carried  to  Babylon ;  and  there  they  shall  be 
until  the  day  of  their  visitation,^^  saith  the  Lord :  and  I  will  cause 
them  to  be  brought,  and  to  be  restored  in  this  place. 


CHAPTER   XXVIIL 

THE    FALSE   PROPHECY   OF   HANANIAH :   HE   DIES   THAT   SAME   TEAR,   AS   JEREMIAH 

FORETOLD. 

1.  And  it  came  to  pass  in  that  year,  in  the  beginning^  of  the  reign 
of  Sedekiah  king  of  Juda,  in  the  fourth  year,  in  the  fifth  month,  that 
Hananiah  the  son  of  Azur  a  prophet  of  Gabaon  spake  to  me,  in  the 
house  of  the  Lord,  before  the  priests,  and  all  the  people,  saying : 

2.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  I  have  broken^ 
the  yoke  of  the  king  of  Babylon. 

3.  As  yet  two  years  of  days,^  and  I  will  cause  to  be  brought  back 
into  this  place,  all  the  vessels  of  the  house  of  the  Lord  which  Na- 

*  "The  DiviDO  clemency  gives  them  over  to  a  lighter  punUhment,  that  they  may  escape  a  severe  one." 
St.  Jerome. 

»  H.  P.  "  Malce  intercession  with."  "  4  Kings  26  :  13. 

^  "  P.  "  That  I  may  yiait  them." 

'  In  the  early  part— the  fourth  year.  It  is  difficult  to  understand  how  it  can  be  styled  "the  begin- 
ning." 

2  I  will  brealc.  *  P.  "Two  full  years." 


JEREMIAH    XXVIII.  355 

buchodonosor  king  of  Babylon  took  away  from  this  place,  and  carried 
to  Babylon. 

4.  And  I  will  bring  back  to  this  place  Jechoniah  the  son  of  Joa- 
kim  king  of  Juda,  and  all  the  captives  of  Juda,  that  are  gone  to 
Babylon,  saith  the  Lord :  for  I  will  break  the  yoke  of  the  king  of 
Babylon. 

5.  And  Jeremiah  the  prophet  said  to  Hananiah  the  prophet,  in  the 
presence  of  the  priests,  and  in  the  presence  of  all  the  people  that 
stood  in  the  house  of  the  Lord : 

6.  And  Jeremiah  the  prophet  said :  Amen,  the  Lord  do  so  :^  the 
Lord  perform  thy  words,  which  thou  hast  prophesied :  that  the  ves- 
sels may  be  brought  again  into  the  house  of  the  Lord,  and  all  the 
captives  may  return  out  of  Babylon  to  this  place. 

7.  Nevertheless  hear  this  word,  that  I  speak  in  thy  ears,  and  in 
the  ears  of  all  the  people  : 

8.  The  prophets  that  have  been  before  me,  and  before  thee  from 
the  beginning,  and  have  prophesied  concerning  many  countries,  and 
concerning  great  kingdoms,  of  war,  and  of  affliction,  and  of  famine.'^ 

9.  The  prophet  that  prophesied  peace  :^  when  his  word  shall  come 
to  pass,  the  prophet  shall  be  known,  whom  the  Lord  hath  sent  in 
truth. 

10.  And  Hananiah  the  prophet  took  the  chain  from  the  neck  of 
Jeremiah  the  prophet,  and  brake  it.^ 

11.  And  Hananiah  spake  in  the  presence  of  all  the  people,  saying : 
Thus  saith  the  Lord :  Even  so  will  I  break  the  yoke  of  Nabuchodo- 
nosor  the  king  of  Babylon  after  two  full  years  from  off  the  neck  of 
all  the  nations. 

12.  And  Jeremiah  the  prophet  went  his  way.^  And  the  word  of 
the  Lord  came  to  Jeremiah  after  that  Hananiah  the  prophet  had 
broken  the  chain  from  off  the  neck  of  Jeremiah  the  prophet,  saying : 

13.  Go,  and  tell  Hananiah:  Thus  saith  the  Lord:  Thou  hast 
broken  chains  of  wood,  and  thou  shalt  make  for  them  chains  of  iron. 

14.  For  thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  I  have 

put  a  yoke  of  iron  upon  the  neck  of  all  these  nations,  to  serve  Na- 

_ 

*  This  is  a  mere  expression  of  his  desire  that  it  were  so. 

'  n.  p.  "  Pestilence."  Some  conjecture  that  famine  should  be  named  in  the  second  place,  y^  exil  and 
2^"^  famine  dififering  only  by  a  letter.  Isaiah,  Osee,  Amos,  Joel,  had  previously  prophesied  that  eyils 
impended  over  the  nation. 

"  Prosperity. 

■"  This  action  was  expressive  of  the  prediction  which  accompanied  it,  as  all  who  appeared  in  the  cha- 
racter of  prophets  were  wont  to  express  their  announcements  by  acts. 

'  Jeremiah  prudently  avoided  further  opposition  until  he  was  specially  directed  by  God  to  correct  the 
pretender.  "  It  is  to  be  observed  that  he  does  not  rebuke  the  liar  with  threats  and  severe  reproaches, 
but  in  the  confidence  of  truth,  and  he  awaits  the  event,  that  the  hearers  may  judge  from  it."  St.  Jerome. 


356  THE  PROPHECY  OF  JEREMIAH. 

buchodonosor  king  of  Babylon ;  and  they  shall  serve  him  :  moreover 
also  I  have  given  him  the  beasts  of  the  earth. 

15.  And  Jeremiah  the  prophet  said  to  Hananiah  the  prophet : 
Hear  now,  Hananiah :  the  Lord  hath  not  sent  thee,  and  thou  hast 
made  this  people  trust  in  a  lie. 

16.  Therefore  thus  saith  the  Lord:  Behold,  I  will  send  thee  away 
from  off  the  face  of  the  earth  :  this  year  shalt  thou  die  :^  for  thou  hast 
spoken^"  against  the  Lord. 

17.  And  Hananiah  the  prophet  died  in  that  year,  in  the  seventh 
month. 


CHAPTER    XXIX. 

JEREMIAH  WRITETH  TO  THE  CAPTIVES  IN  BABYLON,  EXHORTING  THEM  TO  BE  EASY 
THERE,  AND  NOT  TO  HEARKEN  TO  FALSE  PROPHETS:  THAT  THEY  SHALL  BE  DE- 
LIVERED AFTER  SEVENTY  YEARS  :  BUT  THOSE  THAT  REMAIN  IN  JERUSALEM  SHALL 
PERISH  BY  THE  SWORD,  FAMINE,  AND  PESTILENCE:  AND  THAT  ACHAB,  SEDEKIAH, 
AND  SEMEIAH,  FALSE  PROPHETS,  SHALL  DIE  MISERABLY. 

1.  Now  these  are  the  words  of  the  letter  which  Jeremiah  the  pro- 
phet sent  from  Jerusalem  to  the  residue  of  the  ancients  that  were 
carried  into  captivity,  and  to  the  priests,  and  to  the  prophets,  and  to 
all  the  people  whom  Nabuchodonosor  had  carried  away  from  Jerusa- 
lem to  Babylon : 

2.  After  Jechoniah  the  king,  and  the  queen,  and  the  eunuchs,  and 
the  princes  of  Juda,  and  of  Jerusalem,  and  the  craftsmen,  and  the 
engravers^  were  departed  out  of  Jerusalem  : 

3.  By  the  hand  of  Elasa  the  son  of  Saphan,  and  Gamariah  the  son 
of  Helciah,  whom  Sedekiah  king  of  Juda  sent  to  Babylon  to  Nabu- 
chodonosor king  of  Babylon,  saying  : 

4.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel,  to  all  that  are 
carried  away  captives,  whom  I  have  caused  to  be  carried  away  from 
Jerusalem  to  Babylon. 

•  5.  Build  ye  houses,  and  dwell  in  them  :  and  plant  orchards,  and 
eat  the  fruit  of  them. 

6.  Take  ye  wives,  and  beget  sons  and  daughters :  and  take  wives 
for  your  sons,  and  give  your  daughters  to  husbands,  and  let  them 

»  Under  Divine  Inspiration  lie  added  thia  prediction.  *°  II.  P.  "  Taught  rebellion." 

•  /S'ujira  24  :  1. 


JEREMIAH     XXIX. 


m 


bear  sons  and  daughters :  and  be  ye  multiplied  there,  and  be  not  few 
in  number.^ 

7.  And  seek  the  peace  of  the  city,  to  which  I  have  caused  you  to 
be  carried  away  captives :  and  pray  to  the  Lord  for  it :  for  in  the 
peace  thereof  shall  be  your  peace.^ 

8.  For  thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Let  not 
your  prophets  that  are  in  the  midst  of  you,  and  your  diviners  deceive  , 
you  :^  and  give  no  heed  to  your  dreams  which  ye  dream  : 

9.  For  they  prophesy  falsely  to  you  in  My  name :  and  I  have  not 
sent  them,  saith  the  Lord. 

10.  For  thus  saith  the  Lord :  When  the  seventy  years  shall  be 
accomplished^  in  Babylon,  I  will  visit  you :  and  I  will  perform  My 
good  word^  in  your  favor,  to  bring  you  again  to  this  place. 

11.  For  I  know  the  thoughts  that  I  think  towards  you,  saith  the 
Lord,  thoughts  of  peace,^  and  not  of  affliction,  to  give  you  an  end^ 
and  patience.^ 

12.  And  ye  will  call  upon  Me,  and  ye  will  go  :^^  and  ye  will  pray 
to  Me,  and  I  will  hear  you. 

13.  Ye  will  seek  Me,  and  ye  shall  find  Me,  when  ye  seek  Me  with 
all  your  heart. ^^ 

14.  And  I  will  be  found  by  you,  saith  the  Lord  :  and  I  will  bring 
back  your  captivity,  and  I  will  gather  you  out  of  all  nations,  and 
from  all  the  places  to  which  I  have  driven  you  out,  saith  the  Lord : 
and  I  will  bring  you  back  from  the  place  to  which  I  caused  you  to  be 
carried  away  captive. 

15.  Because  ye  have  said :  The  Lord  hath  raised  us  up  prophets 
in  Babylon : 

16.  For  thus  saith  the  Lord  to  the  king  that  sitteth  upon  the 
throne  of  David,  and  to  all  the  people  that  dwell  in  this  city,  to 
your  brethren  that  are  not  gone  forth  with  you  into  captivity  : 

17.  Thus  saith  the  Lord  of  hosts :  Behold,  I  will  send  upon  them 


^  "  All  this  is  commanded  by  the  prophet,  that  they  may  not  believe  the  false  prophets  who  promise 
them  a  speedy  return  to  Jerusalem,  and  that  they  may  know  that  they  shall  dwell  in  Babylon  a  con- 
siderable time."  St.  Jerome. 

^  On  the  tranquillity  and  prosperity  of  Babylon,  in  which  they  were  captives,  their  own  happiness 
greatly  depended. 

*  Supra  14  :  14;  23  :  16,  26;  27  :  15. 

*  V.  "Cum  coeperint  impleri."  P.  "That  after  seventy  years  be  accomplished."  2  Par.  36  :  21;  1  Esdr, 
1 :  1.    Supra  25  :  12;  Dan.  9  :  2. 

"  "I  will  fulfil  My  promise."  St.  Jerome. 

'  Favor.  *  A  happy  end ;  or  posterity. 

'  The  object  of  your  hope.    P.  "  An  expected  end."    L.  "  A  (happy)  future  and  hope." 
^°  Successfully  proceed. 

"  This  condition  was  exacted  to  appease  the  Divine  wrath  and  recover  favor.  It  is  especially  necessary 
for  interior  reconciliation  with  God. 


358  THE     PROPHECY    OF    JEREMIAH. 

the  sword,^  and  famine,  and  pestilence :  and  I  will  make  them  like 
bad  figs  that  cannot  be  eaten,  because  they  are  very  bad. 

18.  And  I  will  persecute  them  with  the  sword,  and  with  famine, 
and  with  pestilence :  and  I  will  give  them  up  to  be  harassed^^  by  all 
the  kingdoms  of  the  earth ;  to  be  a  curse,  and  an  astonishment,  and 
a  hissing,  and  a  reproach  to  all  the  nations  to  which  I  have  driven 
them  out : 

19.  Because  they  have  not  hearkened  to  My  words,  saith  the 
Lord :  which  I  sent  to  them  by  My  servants  the  prophets  rising  by 
night,  and  sending :  and  ye  have  not  heard,  saith  the  Lord. 

20.  Hear  ye  therefore  the  word  of  the  Lord,  all  ye  of  the  captivity, 
whom  I  have  sent  out  from  Jerusalem  to  Babylon. 

21.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel,  to  Achab  the 
son  of  Coliah,  and  to  Sedekiah  the  son  of  Maasiah,  who  prophesy  to 
you  in  My  name  falsely :  Behold,  I  will  deliver  them  up  into  the 
hands  of  Nabuchodonosor  the  king  of  Babylon  :  and  he  shall  kill 
them  before  your  eyes. 

22.  And  of  them  shall  be  taken  up  a  curse  by  all  the  captivity  of 
Juda,  that  are  in  Babylon  saying :  The  Lord  make  thee  like  Sede- 
kiah, and  like  Achab,  whom  the  king  of  Babylon  fried  in  the  fire  : 

23.  Because  they  have  acted  foUy^*  in  Israel,  and  have  committed 
adultery  with  the  wives  of  their  friends,  and  have  spoken  lying  words 
in  My  name,  which  I  commanded  them  not :  I  am  the  judge  and  the 
witness,  saith  the  Lord. 

24.  And  to  Semeiah  the  Nehelamite^^  thou  shalt  say, 

^^  25.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Because  thou 
hast  sent  letters  in  thy  name^^  to  all  the  people  that  are  in  Jerusalem, 
and  to  Sophoniah,^^  the  son  of  Maasiah  the  priest,  and  to  all  the 
priests,  saying  : 

26.  The  Lord  hath  made  thee  priest  instead  of  Joiada  the  priest, 
that  thou  shouldst  be  ruler  in  the  house  of  the  Lord,  over  every  man 
that  raveth^^  and  prophesieth,  to  put  him  in  the  stocks,  and  into 
prison.  ^^ 

27.  And  now  why  hast  thou  not  rebuked  Jeremiah  the  Anatho- 
thite,  who  prophesieth  to  you  ? 

'"  iSrt/pra,  24 : 9, 10.  "  V.  «« Vexatlonem."    L.  "  Make  them  a  horror." 

"  WickedneM  la  so  styled  in  Scripture. 
"  So  called  probably  from  his  family  or  birthplace. 
'"  Instead  of  the  name  of  God. 
"  ^Supra  21 :  1.    In/ra  6*2  :  24 ;  4  Kings  25  :  18. 

"  The  true  prophet  is  spoken  of  as  a  madman;  so  false  are  the  judgment-*  of  worldlings. 
'»  Vicious  men  cannot  easily  endure  the  toIco  of  reproof.    They  are  generally  anxious  that  the  re- 
provers of  their  vices  be  taken  away. 


JEREMIAH    XXX.  359 

28.  For  he  hath  also  sent  to  us  in  Babylon,  saying :  It  is  a  long 
time  :^°  build  ye  houses,  and  dwell  in  them :  and  plant  gardens,  and 
eat  the  fruits  of  them. 

29.  So  Sophoniah  the  priest  read  this  letter  in  the  hearing  of  Jere- 
miah the  prophet. 

30.  And  the  word  of  the  Lord  came  to  Jeremiah  saying  : 

31.  Send  to  all  them  of  the  captivity,  saying  :  Thus  saith  the  Lord 
to  Semeiah  the  Nehelamite:  Because  Semeiah  hath  prophesied  to 
you,  and  I  sent  him  not,  and  hath  caused  you  to  trust  in  a  lie  : 

32.  Therefore 'thus  saith  the  Lord :  Behold,  I  will  punish^^  Semeiah 
the  Nehelamite,  and  his  seed  :  he  shall  not  have  a  man  to  sit  in  the 
midst  of  this  people  :  and  he  shall  not  see  the  good  that  I  will  do  to 
My  people,  saith  the  Lord  :  because  he  hath  spoken  treason  against 
the  Lord. 


CHAPTER   XXX. 

GOD  WILL  DELIVER  HIS  PEOPLE  FROM  THEIR  CAPTIVITY:  CHRIST  SHALL  BE  THEIR 
KING  :  AND  HIS  CHURCH  SHALL  BE  GLORIOUS  FOREVER. 

1.  This  is  the  word  that  came  to  Jeremiah  from  the  Lord,  saying: 

2.  Thus  saith  the  Lord,  the  God  of  Israel,  saying :  Write  thee  all 
the  words  that  I  have  spoken  to  thee,  in  a  book. 

3.  For,  behold,  the  days  come,  saith  the  Lord,  and  I  will  bring 
back  the  captivity^  of  My  people  Israel  and  Juda,  saith  the  Lord : 
and  I  will  cause  them  to  return  to  the  land  which  I  gave  to  their 
fathers  :  and  they  shall  possess  it. 

4.  And  these  are  the  words  that  the  Lord  hath  spoken  to  Israel 
and  to  Juda: 

5.  For  thus  saith  the  Lord  :  We  have  heard  a  voice  of  terror  : 
there  is  fear,  and  no  peace. 

6.  Ask  ye,  and  see  if  a  man  bear  children  ?  why  then  have  I  seen 
every  man  with  his  hands  on  his  loins,^  like  a  woman  in  labor,  and  all 
faces  are  turned  yellow  ? 

*  The  time  assigned  for  the  captivity  was  long,  so  that  they  had  to  erect  buildings  for  their  accommo- 
dations, and  otherwise  provide  for  permanent  residence. 
2*  Lit.  "  Visit  upon." 
*  Captives.  /  ■.  ^  As  one  in  terror  and  distress. 


360       -    THE  PROPHECY  OF  JEREMIAH. 

7.  Alas,  for  that  day^  is  great,  neither  is  there  the  like  to  it :  and 
it  is  the  time  of  tribulation  to  Jacob,  but  he  shall  be  saved  out  of  it.^ 

8.  And  it  shall  come  to  pass  in  that  day,  saith.the  Lord  of  hosts, 
that  I  will  break  his^  yoke  from  off  thy  neck,  and  will  burst  his  bands : 
and  strangers  shall  no  more  rule  over  him  :^ 

9.  But  they  shall  serve  the  Lord  their  God,  and  David^  their  king, 
whom  I  will  raise  up  to  them. 

10.  Therefore  fear  thou  not.  My  servant  Jacob,  saith  the  Lord ; 
neither  be  dismayed,  0  Israel :  for  behold,  I  will  save  thee  from  a 
country^  afar  off,  and  thy  seed  from  the  land  of  their  captivity  ;  and 
Jacob  shall  return,  and  be  at  rest,  and  abound  with  all  good  things : 
and  there  shall  be  none  whom  he  may  fear : 

11.  For  I  am  with  thee,  saith  the  Lord,  to  save  thee :  for  I  will 
utterly  consume  all  the  nations,  among  which  I  have  scattered  thee : 
but  I  will  not  utterly  consume  thee :  but  I  will  chastise  thee  in  judg- 
ment,® that  thou  mayest  not  seem  to  thyself  innocent.^" 

12.  For  thus  saith  the  Lord :  thy  bruise  is  incurable,  thy  wound 
is  very  grievous. 

13.  There  is  none  to  judge  thy  judgment"  to  bind  it  up  :^^  thou 
hast  no  healing  medicines. 

14.  All  thy  lovers^^  have  forgotten  thee,  and  will  not  seek  after 
thee :  for  I  have  wounded  thee  with  the  wound  of  an  enemy,  with  a 
crueP^  chastisement :  by  reason  of  the  multitude  of  thy  iniquities, 
thy  sins  are  hardened.^^ 

15.  Why  criest  thou  for  thy  affliction  ?  thy  sorrow  is  incurable : 
for  the  multitude  of  thy  iniquity,  and  for  thy  hardened  sins  I  have 
done  these  things  to  thee. 

16.  Therefore  all  they  that  devour  thee,  shall  be  devoured :  and  all 
thy  enemies  shall  be  carried  into  captivity :  and  they  that  waste  thee 

*  The  day  of  conflict  and  defeat  for  the  Babylonians.  Joel  2:11:  Amos  5  :  18 ;  Soph.  1  :  15. 

*  He  shall  be  set  free.  St.  Jerome  understands  this  rather  of  the  call  of  the  Qentilea  to  faith  and  sal- 
ration. 

*  Of  the  king  of  Babylon,  as  a  type  of  Satan. 

*  Jacob.    The  prophet  freiiuently  changes  the  person,  and  refers  to  a  remote  antecedent. 

^  The  king  is  called  by  the  name  of  David,  as  occupying  his  throne.  "This  is  that  David  of  whom 
the  Gospel  says,  that  He  would  deliver  us  from  the  power  of  our  enemies,  and  grant  us  to  serve  Ilim  in 
holiness  and  justice  before  Ilim  all  our  days."  St.  Jerome. 

*  H.  P.  *'  From  afar." 

*  Siipra  10  :  24.  With  moderation.  P.  "  In  measure." 
">  P.  '•  And  will  not  leave  thee  altogether  unpunished." 
"  To  determine  thy  cause  favorably. 

>'  This  figure  is  taken  from  medicine.    To  bind  up  a  wound,  or  uloer,  Is  to  commence  its  cure. 

"  Confederates.    Supra  27  :  3. 

"  The  Divine  chastisement,  however  severe,  is  just.     Supra  2S:  19. 

*  n.  P.  "Were  Increased."    II.,  which  directly  implies  strength,  is  used  to  denote  a  multitude. 


JEREMIAH    XXX.  361 

shall  be   wasted:    and  all  that   prey  upon   thee  will   I  give  for  a 
prej.^*^ 

17.  For  I  will  close  up  thy  scar,  and  will  heal  thee  of  thy  wounds, 
saith  the  Lord.  Because  they  have  called  thee,  0  Sion,^'^  an  outcast : 
This  is  she  that  hath  none  to  seek  after  her. 

18.  Thus  saith  the  Lord :  Behold,  I  will  bring  back  the  captivity 
of  the  pavilions  of  Jacob,  and  will  have  pity  on  his  houses :  and  the 
city  shall  be  built  in  her  high  place  :^^  and  the  temple  shall  be  founded^^ 
according  to  the  order  thereof. 

19.  And  out  of  them  shall  come  forth  praise,  and  the  voice  of  them 
that  play  :^'^  and  I  will  multiply  them,  and  they  shall  not  be  made 
few :  and  I  will  glorify  them,  and  they  shall  not  be  lessened.^^ 

20.  And  their  children  shall  be  as  from  the  beginning :  and  their 
assembly  shall  be  permanent  before  me :  and  I  will  punish  all  that 
afflict  them. 

21.  And  their  leader  shall  be  of  themselves  :^  and  their  prince 
shall  come  forth  from  the  midst  of  them :  and  I  will  bring  him  near, 
and  he  shall  come  to  Me  :^^  for  who  is  this  that  setteth  his  heart  to 
approach  to  Me,  saith  the  Lord  ? 

22.  And  ye  shall  be  My  people :  and  I  will  be  your  God.^^ 

23.  Behold,  the  whirlwind  of  the  Lord,  ITis  fury  going  forth,  a 
violent  storm,  it  shall  rest  upon  the  head  of  the  wicked. 

24.  The  Lord  will  not  turn  away  the  wrath  of  His  indignation, 
till  He  have  executed  and  performed  the  thought  of  His  heart  :^  in 
the  latter  days  ye  shall  understand  these  things. 

*"  "  This  we  know  to  have  been  fulfilled,  when  the  Babylonians  and  Chaldeans  destroyed  the  Assy- 
rians, that  is,  Ninive,  and  again  the  Medes  and  Persians  overcame  the  Babylonians  and  Chaldeans,  and 
Babylon  was  destroyed.  Then  Sion  began  to  attract  the  merciful  regard  of  the  Lord,  and  her  wounds 
were  healed,  and  she  was  cured  of  her  sores:  all  which  is  accomplished  more  fully  and  perfectly  in 
Christ."  St.  Jerome. 

"  H.  P.  "This  is  Zion."    It  is  connected  with  the  last  clause. 

"  H.  P.  "  Upon  her  own  heap." 

'"  P.  "  Shall  remain."  ^^  On  musical  instruments. 

'^  "They  were  multiplied  and  not  lessened,  the  whole  world  believing  in  the  Lord,  our  Savior:  and 
they  were  glorified,  so  that  what  is  written  is  fulfilled :  'Glorious  things  are  said  of  thee,  0  City  of  God.' " 
St.  Jerome. 

^  They  shall  no  longer  be  subject  to  the  dominion  of  the  stranger.  "  Undoubtedly  our  Lord  and  Sa- 
vior is,  according  to  the  flesh,  of  the  race  of  Israel."  St.  Jerome. 

^  "The  Father  brought  Him  to  Himself,  and  lie  approached  the  Father,  so  as  to  be  able  to  say:  '  I  am 
in  the  Father,  and  the  Father  is  in  me ;'  for  no  one  can  unite  his  heart  so  intimately  with  the  Father  as 
He."  St.  Jerome. 

^  "This  we  see  accomplished  in  part  in  Israel,  but  fully  in  the  multitude  of  nations."  St.  Jerome. 

'*  His  decree.    Supra  23  :  20. 


THE  PROPHECY  OF  JEREMIAH. 


CHAPTER  XXXI. 

THE  RESTORATION  OF  ISRAEL.   RACHEL  SHALL  CEASE  FROM  MOURNING.   THE  NEW 
COVENANT.   THE  CHURCH  SHALL  NEVER  FAIL. 

1.  At  that  time,  feaith  the  Lord,  I  will  be  the  God  of  all  the  families 
of  Israel :  and  thej  shall  be  My  people. 

2.  Thus  saith  the  Lord :  The  people  that  escaped  from  the  sword, 
found  grace  in  the  desert  -}  Israel  shall  go  to  his  rest.^ 

3.  The  Lord  hath  appeared  from  afar  to  me.^  Yea,  with  everlasting 
love  I  have  loved  thee  :  therefore  have  I  drawn  thee,^  graciously. 

4.  And  I  will  build  thee  again,  and  thou  shalt  be  built,  0  virgin  of 
Israel  :^  thou  shalt  again  be  adorned  with  thy  timbrels,  and  shalt  go 
forth  in  the  dances  of  them  that  make  merry. 

5.  Thou  shalt  yet  plant  vineyards  in  the  mountains  of  Samaria : 
the  planters  shall  plant,  and  they  shall  not  gather  the  vintage  before 
the  time  :^ 

6.  For  there  shall  be  a  day,  in  which  the  watchmen  on  mount 
Ephraim  shall  cry :  Arise,  and  let  us  go  up  to  Sion,'^  to  the  Lord  our 
God. 

7.  For  thus  saith  the  Lord :  Rejoice  ye  with  the  joy  of  Jacob,  and 
shout  at  the  head^  of  the  Gentiles :  shout  ye,  and  sing,  and  say : 
Save,^  0  Lord,  Thy  people,  the  remnant  of  Israel. 

8.  Behold,  I  will  bring  them  from  the  north  country,  and  will 


'  The  place  where  the  Israelites  dwelt  in  exile,  may  be  so  called  in  their  regard.  St.  Jerome  applies 
it  to  the  Jews  converted  and  saved  in  the  Christian  Church.  "The  Jewish  people,  who  had  escaped  the 
Roman  sword,  or  the  wrath  of  God,  found  grace  in  the  desert  of  nations,  so  as  to  be  saved  in  the  Church, 
amidst  the  crowd  of  nations." 

"  P.  "  When  I  went  to  cause  him  to  rest."  The  return  from  captivity  to  Palestine  Is  meant.  L. 
"Even  Israel  when.it  went  to  find  rest."  St.  Jerome,  however,  understands  by  it  the  rest  which  Israel 
had  always  hoped  for,  and  which  the  prophetic  oracles  had  promised. 

'  This  appears  to  be  the  language  of  the  people,  although  the  words  which  follow  are  of  God.  To 
introduce  them  :  "saying;"  should  be  understood. 

*  The  love  of  God  for  His  people  is  from  eternity.  It  is  from  gratQitons  love  and  boanty,  that  He 
draws  them  by  grace  towards  Ilim. 

*  "This  should  be  understood  of  the  Church."  St  Jerome. 

'  P.  "l*hall  eat  tfum  as  common  things."    11.  means  to  profane,  which  was  fald  of  giving  over  the 
vintage  for  general  use  in  the  fifth  year  after  the  planting  of  the  vine,  the  fruits  during  the  first  four 
years  not  being  allowed  to  be  eaten.    St.  Jerome  expresses  the  sense,  the  time  allotted  being  the  fifth 
year  for  general  use,  and  the  »i.xth  for  the  owner  especially. 
■  ^  Isai.2:3;  Mich.  4  :  2. 

*  P.  "Shout  among  the  chief  of  the  nations."  The  verb  is  taken  for  neighing.  Supra  5  :  8.  But  it  if 
there  referred  to  Sn  =  bere  to  2-    !'■  "  Shout  at  the  head  of  the  nations." 

*  R.  translates  it  as  already  accomplished. 


JEREMIAH    XXXI.  8^ 

gather  them  from  the  ends  of  the  earth  :^°  and  among  them  shall  be 
the  blind  and  the  lame,  the  woman  with  child,  and  she  that  is  bringing 
forth  together,  a  great  company  of  them  returning  hither. 

9.  They  shall  come  with  weeping :  and  I  will  bring  them  back  in 
mercy  :"  and  I  will  bring  them  by  brooks  of  waters  in  the  right  way, 
and  they  shall  not  stumble  in  it :  for  I  am  a  Father  to  Israel,  and 
Ephraim  is  My  first-born. 

10.  Hear  the  word  of  the  Lord,  0  ye  nations,  and  declare  it  in  the 
islands  that  are  afar  off,  and  say  :  He  that  scattered  Israel  will  gather 
him :  and  He  will  keep  him  as  the  shepherd  doth  his  flock. 

11.  For  the  Lord  hath  redeemed  Jacob,  and  delivered^^  him  out  of 
the  hand  of  one  that  was  mightier  than  he. 

12.  And  they  shall  come,  and  shall  give  praise  in  mount  Sion  '}^ 
and  they  shall  flow  together  to  the  good  things  of  the  Lord,  for  the 
corn,  and  wine,  and  oil,  and  the  increase  of  cattle  and  herds :  and 
their  soul  shall  be  as  a  well-watered  garden,  and  they  shall  be  hungry" 
no  more. 

13.  Then  shall  the  virgin  rejoice  in  the  dance,  young  men  and  old 
men  together;  and  I  will  turn  their  mourning  into  joy,  and  will 
comfort  them,  and  make  them  joyful  after  their  sorrow. 

14.  And  I  will  fill  the  soul  of  the  priests  with  fatness :  and  My 
people  shall  be  filled  with  My  good  things,  saith  the  Lord. 

15.  Thus  saith  the  Lord:  A  voice  was  heard  on  high^^  of 'lamenta- 
tion, of  mourning,  and  weeping,  of  Rachel  weeping  for  her  children, 
and  refusing  to  be  comforted  for  them,  because  they  are  not.^^ 

16.  Thus  saith  the  Lord :  Let  thy  voice  cease  from  weeping,  and 
thy  eyes  from  tears :  for  there  is  a  reward  for  thy  work,  saith  the 
Lord :  and  they  shall  return  out  of  the  land  of  the  enemy. ^^ 

^°  "The  Jews  think  that  this  was  accomplished,  when,  under  Esdras,  after  the  feast  of  Passover,  they 
left  Babylon  to  return  to  Jerusalem,  which  was  a  type,  not  the  reality."  St.  Jerome. 

*'  P.  "  With  supplications."    Kimchi  remarks  that  it  here  means  mercy  obtained  by  supplication. 

^^  The  verb  implies  the  action  of  a  relative  redeeming  property  which  had  been  sold,  or  prosecuting 
claims. 

*^  The  consolations  of  worship  and  the  blessings  of  the  earth  are  described. 

"  II.  P.  "They  shall  not  sorrow."  nnXlS-    Sept.  probably  read  T\'2)^'^b- 

*'  P.  "Kamah."  A  city  of  this  name  was  in  the  tribe  of  Benjamin,  not  far  from  the  tomb  of  Eachel. 
1  Kings  10  :  23. 

^^  This  is  referred  by  many  to  the  captivity.  Rachel,  the  fond  mother  who  expired  in  bringing  forth 
Benjamin,  is  represented  as  mourning  for  her  children  in  exile,  and  not  around  her.  The  prediction, 
however,  was  more  strikingly  fulfilled  in  the  massacre  of  the  infants,  which  took  place  in  the  neighbor- 
hood of  her  tomb.  St.  Jerome,  after  stating  the  attempts  of  the  Jews  to  explain  it  of  the  transfer  of  cap- 
tives by  the  adjacent  road  towards  Gaza  and  Alexandria,  on  their  way  to  Rome,  and  of  the  sale  of  the 
people  as  slaves  under  Hadrian,  adds:  "Let  them  say  what  they  will,  we  maintain  that  Matthew  the 
Evangelist  properly  used  ihe  passage  for  the  place  in  which  Rachel  is  buried,  representing  her  as  weep- 
ing for  the  children  of  the  neighboring  villages  as  if  they  were  her  own." 

"  The  return  of  the  captives  was  the  ground  of  consolation :  the  glory  of  the  murdered  innocents  com- 
forts the  Church. 


364  THE    PROPHECY    OF    JEREMIAH. 

17.  And  there  is  hope  for  thy  last  end,  saith  the  Lord :  and  the 
children  shall  return  to  their  own  borders. 

18.  Hearing  I  heard  Ephraim  when  he  went  into  captivity  :^^  Thou 
hast  chastised  me^^  and  I  was  corrected,  as  a  young  bullock  unaccus- 
tomed to  the  yoke.  Convert  me,  and  I  shall  be  converted :  for  Thou 
art  the  Lord  my  God. 

19.  For  after  Thou  didst  convert  me,^  I  repented :  and  after  Thou 
didst  show  unto  me,^^  I  struck  my  thigh :  I  am  confounded  and  ashamed, 
because  I  have  borne  the  reproach  of  my  youth. 

20.  Surely  Ephraim  is  an  honorable  son  to  Me,  surely  he  is  a  tender 
child :  for  since  I  spake  of  him,  I  will  still  remember  him.  There- 
fore are  My  bowels  troubled  for  him :  pitying  I  will  pity  him,  saith 
the  Lord.22 

21.  Set  thee  up  a  watch-tower,^  make  to  thee  bitterness  :^  direct 
thy  heart  into  the  right  way,  wherein  thou  hast  walked :  return,  0 
virgin  of  Israel,  return  to  these  thy  cities.^ 

22.  How  long  wilt  thou  be  dissolute  in  deliciousness,^  0  wandering 
daughter  ?  for  the  Lord  hath  created  a  new  thing  upon  the  earth ;  A 

WOMAN  SHALL  COMPASS  A  MAN.^ 

23.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  As  yet  shall 
they  say  this  word  in  the  land  of  Juda,  and  in  the  cities  thereof, 
when  I  shall  bring  back  their  captivity  :  The  Lord  bless  thee,  beauty^ 
of  justicfe,  holy  mountain. 

^  p.  "  Bemoaning  himself."  V.  has  in  view  the  primary  meaning  of  U.,  which  is  to  wander.  It  is 
more  generally  taken  here  for  lamenting,  as  Sept.  understood  it. 

"  Ephraim,  that  is  the  kingdom  of  Israel,  is  represented  as  addressing  God,  and  acknowledging  the 
justice  of  His  chastisements,  which  served  for  correction.    He  desires  to  be  more  fully  converted  to  God. 

**  P.  "  After  that  I  was  turned,  I  repented."  L.  "  After  my  returning."  After  he  was  made  sensible 
of  his  fault,  and  turned  towards  God,  he  conceived  deep  compunction. 

^*  Sft.  Jerome  understands  penance,  of  the  knowledge  of  God,  to  be  the  object  shown.  P.  "  After  that 
I  was  instructed."  L.  "After  I  am  made  conscious  (by  punishment)."  The  striking  of  the  thigh  was  a 
gesture  expressive  of  regret  and  humiliation. 

**  In  reply  to  the  expressions  of  sorrow,  God  gives  assurances  of  tender  interest.  Ephraim  was  honored 
and  favored  above  Manasses,  his  elder  brother,  by  the  mere  choice  of  God. 

^  P.  «  Waymarks." 

»*  11.  P.  "  The  highway."  Chald.  takes  it  for  the  bitterness  of  the  penalty  of  sin.  Sept.  V.  P.  "  Make 
thee  high  heaps."    L.  "  Pillars." 

"'  Under  the  figure  of  a  maiden,  the  people  is  pressed  to  return. 

*■  P.  "How  long  wilt  thou  go  about  ?"  L.  '*  Roam  about?"  II.  occurs  in  Cant.  5  :  6,  where  it  means 
to  turn  aside.     K.  "  How  long  wilt  thou  act  foolishly  ?" 

"'  St.  Jerome  observes:  "The  Lord  hath  created  a  new  thing  on  the  earth  :  without  the  seed  of  man, 
without  any  connection  or  natural  conception,  a  woman  shall  inclose  in  her  womb  a  man,  who,  through 
the  cries  of  infancy,  shall  appear  indeed  to  advance  in  wisdom  and  in  age,  according  to  the  increase  of 
age,  but  being  a  perfect  man,  shall  be  contained  in  the  maternal  womb  the  usual  number  of  months." 
L.  translates  it :  •'  The  woman  will  seek  for  a  husband."  11.,  after  Schnurrer,  understands  it  thus :  "  A 
woman  shall  protect  a  man."  The  general  security  shall  be  so  great,  that  a  woman  will  suffice  to  guard 
a  man  from  assault.  The  unsatisfactory  nature  of  these  modern  iutcrprotationa  strengthens  that  of  St. 
Jerome,  since  the  text  announces  an  e.\traordinary  work  of  God. 

"  H.  P.  "0!  habitation  of  Justice."  The  new  order  of  things  shall  make  Sion  be  regarded  as  such. 
♦This  appears  to  Lave  had  a  partial  fulfilment  under  Zorobabel  and  Ksdras:  but  the  prophecy  in  its  full 


JEREMIAH    XXXI.  365 

24.  And  Juda  and  all  his  cities  shall  dwell  therein  together ;  the 
husbandmen  and  they  that  drive  the  flocks. 

25.  For  I  have  inebriated  the  weary  soul :  and  I  have  filled  every 
hungry ^^  soul. 

26.  Upon  this  I  was  as  it  were  awaked  out  of  a  sleep :  and  I  saw, 
and  my  sleep  was  sweet  to  me. 

27.  Behold,  the  days  are  coming,  saith  the  Lord :  and  I  will  sow 
the  house  of  Israel  and  the  house  of  Juda  with  the  seed  of  men,  and 
with  the  seed  of  beasts.^*^ 

,  28.  And  as  I  have  watched  over  them,  to  pluck  up  and  to  throw 
down,  and  to  scatter,  and  destroy,  and  afilict :  so  will  I  watch  over 
them,  to  build  up,  and  to  plant,  saith  the  Lord. 

29.  In  those  days  they  shall  say  no  more :  The  fathers  have  eaten 
sour  grapes,  and  the  teeth  of  the  children  are  set  on  edge.^^ 

30.  But  every  one  shall  die  for  his  own  iniquity :  every  man  that 
shall  eat  sour  grapes,  his  teeth  shall  be  set  on  edge. 

31.  Behold,  the  days  are  coming,^-  saith  the  Lord,  and  I  will  make 
a  new  covenant  with  the  house  of  Israel,  and  with  the  house  of  Juda : 

32.  Not  according  to  the  covenant  which  I  made  with  their  fathers 
in  the  day  that  I  took  them  by  the  hand  to  bring  them  out  of  the  land 
of  Egypt :  the  covenant  which  they  made  void,  and  I  had  dominion 
over  them,^  saith  the  Lord. 

33.  But  this  shall  be  the  covenant,  that  I  will  make  with  the  house 
of  Israel  after  those  days,  saith  the  Lord :  I  will  give  My  law  in  their 
inward  parts,  and  I  will  write  it  in  their  heart  :^^  and  I  will  be  their 
God,  and  they  shall  be  My  people. 

34.  And  they  shall  teach  no  more  every  man  his  neighbor,  and 
every  man  his  brother,^  saying :  Know  the  Lord :  for  all  shall  know 
Me,  from  the  least  of  them  even  to  the  greatest,  saith  the  Lord :  for 
I  will  forgive  their  iniquity,^  and  I  will  remember  their  sin  no  more. 


meaning  should  be  referred  to  the  time  of  Christ,  either  at  His  first  coming,  when  these  things  were 
spiritually  done,  or  at  His  second  coming,  when  all  shall  be  accomplished."  St.  Jerome. 

^  H.  P.  «  Sorrowful."  Supra  5  :  12. 

^  The  great  increase  of  the  population  and  of  the  cattle  is  foretold. 

"  Ezek.  18  :  2.  This  proverbial,  expression  signifies  that  children  suffered  for  the  faults  of  their 
parents. 

^"^  Heb.  8:8. 

^^  P.  "  Although  I  was  a  husband  unto  them."  Sept.,  whom  St.  Paul  follows,  Heb.  8  :  9,  translates  it  : 
"I  regarded  them  not."  R.  Parchon  thinks  that  MvJ'^  is  put  for  TiStIDj  which  signifies  to  feel 
disgust. 

^'  This  has  reference  to  the  Christian  law.  "  Since  the  testament  of  the  Lord  is  written  in  the  minds 
of  believers,  He  is  their  God,  and  they  are  His  people,  so  that  they  should  no  longer  seek  Jewish  teachers, 
and  the  traditions  and  commandments  of  men,  but  they  are  taught  by  the  Holy  Ghost,  provided  they  be 
worthy  to  be  addressed  :  '  Ye  are  the  temple  of  God,  and  the  Spirit  of  God  dwelloth  in  you.'  "  St.  Jerome. 

^'  Heb.  10  :  16.  =«  Acts  10  :  43. 


366  THE  PROPHECY  OF  JEREMIAH. 

35.  Thus  saith  the  Lord,  who  giveth  the  sun  for  the  light  of  the 
day,  the  order^^  of  the  moon  and  of  the  stars,  for  the  light  of  the 
night ;  who  stirreth  up  the  sea,  and  the  waves  thereof  roar ;  the  Lord 
of  hosts  is  his  name. 

36.  If  these  ordinances  shall  fail  before  Me,  saith  the  Lord ;  then 
also  the  seed  of  Israel  shall  fail,  so  as  not  to  be  a  nation  before  Me 
forever.^ 

37.  Thus  saith  the  Lord :  If  the  heavens  above  can  be  measured, 
and  the  foundations  of  the  earth  searched  out  beneath ;  I  also  will 
cast  away  all  the  seed  of  Israel,  for  all  that  they  have  done,^^  saith 
the  Lord. 

38.  Behold,  the  days  are  coming,  saith  the  Lord :  that  the  city  shall 
be  built  to  the  Lord  from  the  tower  of  Hananeel  even  to  the  corner 
gate. 

39.  And  the  measuring  line  shall  go  out  farther  in  his  sight  upon 
the  hill  Gared :  and  it  shall  compass  Goatha, 

40.  And  the  whole  valley  of  dead  bodies,  and  of  ashes,  and  all  the 
country  of  death,  even  to  the  brook  Cedron,  and  to  the  corner  of  the 
horse-gate  towards  the  east,  the  Holy  of  the  Lord :  it  shall  not  be 
plucked  up,  and  it  shall  not  be  destroyed  any  more  forever. 


CHAPTER  XXXIL 

JEREMIAH,  BY  GOD's  COMMANDMENT,  PURCHASES  A  FIELD  OF  HIS  KINSMAN;  AND  PRO- 
PHESIES THE  RETURN  OF  THE  PEOPLE  OUT  OF  CAPTIVITY,  AND  THE  EVERLASTING 
COVENANT    GOD    WILL   MAKE    WITH    HIS   CHURCH. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord  in  the  tenth 
year  of  Sedekiah  king  of  Juda :  the  same  is  the  eighteenth  year  of 
Nabuchodonosor.  * 

2.  At  that  time  the  army  of  the  king  of  Babylon  was  besieging 
Jerusalem  :  and  Jeremiah  the  prophet  was  shut  up  in  the  court  of  the 
prison,*  which  was  in  the  house  of  the  king  of  Juda. 

"  The  appointed  times. 

"  Their  fidelity  was  a  condition  necessary  to  insure  the  continuance  of  Divine  blessings.  "  As  long  as 
this  world  shall  exist,  the  seed  of  Israel  and  the  Jewish  nation  shall  continue,  not  in  those  who  are  now 
unbelieTcrs,  but  in  those  who  with  the  Apostles  and  by  their  ministry  believed,  that  the  remnant  may 
be  saved."  St.  Jerome. 

M  "If  we  perceive  that  the  Jctvs  glory  in  this  testimony  as  in  the  Hebrew,  let  us  agree  with  them  that 
the  entire  race  of  Israel  has  not  been  cast  away,  for  all  were  not  rejected,  but  only  the  unbelieyers." 
Idem. 

*  This  appears  to  have  been  »  part  of  the  palace  assigned  to  state  prisoners.    "The  clemency  of  the 


JEREMIAH    XXXII.  367 

3.  For  Sedekiah  king  of  Juda  had  shut  him  up,  saying :  Why  dost 
thou  prophesy,  saying :  Thus  saith  the  Lord :  Behold,  I  will  give  this 
city  into  the  hand  of  the  king  of  Babylon,  and  he  shall  take  it  ? 

4.  And  Sedekiah  king  of  Juda  shall  not  escape  out  of  the  hand  of 
the  Chaldeans  :  but  he  shall  be  delivered  into  the  hands  of  the  king 
of  Babylon :  and  he  shall  speak  to  him  mouth  to  mouth,  and  his  eyes 
shall  see  his  eyes.^ 

5.  And  he  shall  lead  Sedekiah  to  Babylon :  and  he  shall  be  there 
till  I  visit  him,  saith  the  Lord :  but  if  je  will  fight  against  the  Chal- 
deans, ye  shall  have  no  success. 

6.  And  Jeremiah  said  :  The  word  of  the  Lord  came  to  me,  saying: 

7.  Behold,  Hanameel  the  son  of  Sellum  thy  cousin  shall  come  to 
thee,  saying :  Buy  thee  my  field,  which  is  in  Anathoth :  for  it  is  thy 
right  to  buy  it,  being  next  akin. 

8.  And  Hanameel  my  uncle's  son  came  to  me,  according  to  the 
word  of  the  Lord,  to  the  entry  of  the  prison,  and  said  to  me :  Buy 
my  field,  which  is  in  Anathoth  in  the  land  of  Benjamin  :  for  the  right 
of  inheritance  is  thine,  and  thou  art  next  of  kin  to  possess  it.^  And 
I  understood  that  this  was  the  word  of  the  Lord.^ 

9.  And  I  bought  the  field  of  Hanameel  my  uncle's  son,  that  is  in 
Anathoth  :^  and  I  weighed  him^  the  money,  seven  staters,  and  ten 
pieces  of  silver.'^ 

10.  And  I  wrote  it  in  a  deed,^  and  sealed  it,  and  took  witnesses : 
and  I  weighed  him  the  money  in  the  balances. 

11.  And  I  took  the  deed  of  the  purchase  that  was  sealed,^  and  the 
stipulations,  and  the  ratifications  with  the  seals  that  were  on  the  out- 
side.^o 


king  is  manifested  in  some  degree,  since  he  ordered  Jeremiah  to  be  confined,  not  in  the  prison,  but  in  its 
yestibule,  under  a  kind  of  free  custody,  that  he  might  not  escape."  St.  Jerome. 

^  This  is  an  emphatic  manner  of  expressing  his  appearance  before  the  conqueror.  "  Not  only  the 
words,  but  the  actions  of  the  prophets  are  full  of  instruction  for  us.  Jeremiah  might  have  made  flatter- 
ing announcements,  and  enjoyed  the  favor  of  Sedekiah,  but  he  chose  to  obey  God,  rather  than  men." 
Idem. 

"  n.  P.  "  Buy  it  for  thy.self."    V.  unites  this  with  the  previous  clause.  Lev.  25  :  25. 

*  By  comparing  the  visit  with  the  previous  inspiration. 

*  This  showed  his  confidence  that  the  people  would  return,  and  once  more  possess  their  lands.  Florus 
relates  that  while  Hannibal  laid  siege  to  Home,  the  land  which  was  occupied  by  his  camp,  was  put  up  to 
sale  in  the  city,  and  purchased :  so  great  was  the  confidence  entertained  that  it  would  soon  be  recovered 
from  the  enemy.  L.  2,  c.  6. 

**  The  ancient  custom  of  weighing  money  still  continued. 

■"  P.  "  Seventeen  shekels  of  silver."  Money  was  then  of  great  value,  and  property  was  estimated  ac- 
_cording  to  the  time  that  was  to  run  before  the  jubilee.  Besides,  it  was  then  in  the  hand  of  the  Chaldeans. 

*  The  custom  of  using  written  instruments  for  the  transfer  of  property  was  already  established.  A 
sealed  document  and  an  open  copy  attested  by  witnesses  were  prepared  on  the  occasion,  and  delivered  to 
the  purchaser;  the  sealed  one  being  intended  to  be  kept  with  great  care,  and  the  open  one  produced 
when  necessary. 

"  P.  "  According  to  the  law  and  custom."  "  P.  "  With  that  which  was  open." 


368  THE  PROPHECY  OF  JEREMIAH. 

12.  And  I  gave  the  deed  of  Jhe  purchase  to  Baruch  the  son  of  Neri 
the  son  of  Maasiah  in  the  sight  of  Hanameel  my  uncle's  son,  in  the 
presence  of  the  witnesses  that  subscribed  the  deed  of  the  purchase, 
and"  before  all  the  Jews  that  sat  in  the  court  of  the  prison. 

13.  And  I  charged  Baruch  before  them,  saying : 

14.  Thus  saith  the  Lord  of  hosts  the  God' of  Israel:  Take  these 
writings,  this  deed  of  the  purchase  that  is  sealed  up,  and  this  deed 
that  is  open :  and  put  them  in  an  earthen  vessel,  that  they  may  con- 
tinue many  days. 

15.  For  thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Houses, 
and  fields,  and  vineyards  shall  be  possessed  again  in  this  land. 

16.  And  after  I  had  delivered  the  deed  of  purchase  to  Baruch  the 
son  of  Neri,  I  prayed  to  the  Lord,  saying : 

17.  Alas,  alas,  alas,^^  0  Lord  God,  behold.  Thou  hast  made  heaven 
and  earth  by  Thy  great  power,  and  Thy  stretched  out  arm  :  no  word 
shall  be  hard  for  Thee.^^ 

18.  Thou  showest  mercy  unto  thousands,^*  and  returnest  the  ini- 
quity of  the  fathers  into  the  bosom  of  their  children  after  them  ;^^  0 
most  mighty,  great,  and  powerful,  the  Lord  of  hosts  is  Thy  name. 

19.  Great  in  counsel,  and  incomprehensible  in  thought :  whose 
eyes  are  open  upon  all  the  ways  of  the  children  of  Adam,  to  render 
unto  every  one  according  to  his  ways,  and  according  to  the  fruit  of 
his  devices. 

20.  Who  hast  set  signs  and  wonders  in  the  land  of  Egypt  even  until 
this  day,  and  in  Israel,  and  amongst  men,  and  hast  made  Thee  a 
name  as  at  this  day ; 

21.  And  hast  brought  forth  Thy  people  Israel  out  of  the  land  of 
Egypt,  with  signs,  and  with  wonders,  and  with  a  strong  hand,- and  a 
stretched  out  arm,  and  with  great  terror ; 

22.  And  hast  given  them  this  land  which  Thou  didst  swear  to  their 
fathers  to  give  them,  a  land  flowing  with  milk  and  honey. 

23.  And  they  came  in,  and  possessed  it :  but  they  obeyed  not  Thy 
voice ;  and  they  walked  not  in  Thy  law :  and  they  did  not  any  of 
those  things  that  Thou  didst  command  them  to  do  ;  and  all  these  evils 
are  come  upon  them. 

24.  Behold,  works  are  built  up  against  the  city  to  take  it :  and 


"  The  conjunction  is  in  MTeral  JISS.  "  Only  onoa. 

»  Luke  1  :  37  ;  Jn^fra  '21.  "  Exoil.  34  :  7. 

"  ♦♦Great  is  the  clemency  of  the  Creator,  who  extends  His  mercy  to  a  thousand  generations,  and  in  the 
second  generation  shows  His  justice  promptly,  which,  however,  is  tempered  with  mercy.  For  Ho  does 
not  at  once  punish  the  sinner,  but  awaits  his  repentance,  so  that  when  children  imitate  the  vices  of  their 
parents,  the  punishment,  which  was  long  deferred,  is  inflicted."  St.  Jerome. 


JEREMIAH    XXXII.  ^& 

the  city  is  given  into  the  hand  of  the  Chaldeans,  who  fight  against  it, 
by  the  sword,  and  famine,  and  pestilence  :  and  what  Thou  hast 
spoken  is  all  come  to  pass,  as  Thou  Thyself  seest. 

25.  And  sayest  Thou  to  me,  0  Lord  God  :  Buy  a  field  for  money, 
and  take  witnesses,  whereas  the  city  is  given  into  the  hands  of  the 
Chaldeans  ? 

26.  And  the  word  of  the  Lord  came  to  Jeremiah,  saying  : 

27.  Behold,  I  am  the  Lord  the  God  of  all  flesh :  shall  anything  be 
hard  for  Me  ? 

28.  Therefore  thus  saith  the  Lord :  Behold  I  will  deliver  this  city 
into  the  hands  of  the  Chaldeans,  and  into  the  hands  of  the  king  of 
Babylon  ;^^  and  they  shall  take  it. 

29.  And  the  Chaldeans  that  fight  against  this  city,  shall  come  and 
set  it  on  fire,  and  burn  it,  with  the  houses  upon  the  roofs  of  which 
they  offered  sacrifice^^  to  Baal,  and  poured  out  drink-offerings  to 
strange  gods,  to  provoke  Me  to  wrath. 

30.  For  the  children  of  Israel,  and  the  children  of  Juda,  have  con- 
tinually done  evil  in  My  eyes  from  their  youth:  the  children  of 
Israel  who  even  till  now  provoke  Me  with  the  work  of  their  hands, 
saith  the  Lord. 

31.  For  this  city  hath  been  to  Me  a  provocation  and  indignation 
from  the  day  that  they  built  it,  until  this  day,  in  which  it  shall  be 
taken  out  of  My  sight. 

32.  Because  of  all  the  evil  of  the  children  of  Israel,  and  of  the 
children  of  Juda,  which  they  have  done,  provoking  Me  to  wrath,  they 
and  their  kings,  their  princes,  and  their  priests,  and  their  prophets, 
the  men  of  Juda,  and  the  inhabitants  of  Jerusalem. 

33.  And  they  have  turned  their  backs  to  Me,  and  not  their  faces : 
when  I  taught  them  early  in  the  morning,  and  instructed  them,  and 
they  would  not  hearken  to  receive  instruction. 

34.  And  they  have  set  their  idols  in  the  house^^  in  which  My  name 
is  called  upon,  to  defile  it. 

35.  And  they  have  built  the  -high  places  of  Baal,  which  are  in  the 
valley  of  the  son  of  Ennom,  to  consecrate^^  their  sons  and  their 
daughters  to  Moloch :  which  I  commanded  them  not,  neither  entered 
it  into  My  heart^  that  they  should  do  this  abomination,  and  cause 
Juda  to  sin. 

36.  And  now  therefore  thus  saith  the  Lord  the  God  of  Israel  to 


'"  His  name  is  in  the  text. 

"  P.  "Incense."    Such  acts  of  worship  were  sometimes  practised  there. 

"  4  Kings  21 :  4.  "  P.  *'  To  pass  through  the  fire."  ^'  Mind. 

24 


370  THE    PROPHECY    OF    JEREMIAH. 

this  city,  whereof  ye  say  that  it  shall  be  delivered  into  the  hands  of 
the  king  of  Babylon  by  the  sword,  and  by  famine,  and  by  pestilence : 

37.  Behold,  I  will  gather  them  together  out  of  all  the  lands  to 
which  I  have  cast  them  out  in  My  anger,  and  in  My  wrath,  and  in 
My  great  indignation :  and  I  will  bring  them  again  into  this  place, 
and  cause  them  to  dwell  securely.^^ 

38.  And  they  shall  be  My  people,  and  I  will  be  their  God. 

39.  And  I  will  give  them  one  heart,  and  one  way,^^  that  they  may 
fear  Me  all  days ;  and  that  it  may  be  well  with  them,  and  with  their 
children  after  them. 

40.  And  I  will  make  an  everlasting  covenant  with  them,  and  will 
not  cease  to  do  them  good :  and  I  will  give  My  fear  in  their  heart, 
that  they  may  not  revolt  from  Me. 

41.  And  I  will  rejoice  over  them,  when  I  shall  do  them  good :  and 
I  will  plant  them  in  this  land  in  truth,  with  My  whole  heart,  and 
with  all  My  soul. 

42.  For  thus  saith  the  Lord :  As  I  have  brought  upon  this  people 
all  this  great  evil :  so  will  I  bring  upon  them  all  the  good  that  I  now 
speak  concerning  them. 

43.  And  fields  shall  be  purchased  in  this  land ;  whereof  ye  say 
that  it  is  desolate,  because  there  remaineth  neither  man  nor  beast, 
and  it  is  given  into  the  hands  of  the  Chaldeans. 

44.  Fields  shall  be  bought  for  money,  and  deeds  shall  be  written, 
and  sealed,  and  witnesses  shall  be  taken  in  the  land  of  Benjamin,  and 
round  about  Jerusalem,  in  the  cities  of  Juda,  and  in  the  cities  on  the 
mountains,  and  in  the  cities  of  the  plains,  and  in  the  cities  that  are 
towards  the  south :  for  I  will  bring  back  their  captivity,  saith  the  Lord. 


CHAPTER  XXXIIL 

GOD  PROMISES  THEIR  RETURN  FROM  CAPTIVITY,  AND  OTHER  BLESSINGS  :  ESPECIALLY 
THE  COMING  OP  CHRIST,  WHOSE  REIGN  IN  HIS  CHURCH  SHALL  BE  GLORIOUS  AND 
PERPETUAL. 

1.  And  the  word  of  the  Lord  came  to  Jeremiah  the  second  time, 
while  he  was  yet  shut  up  in  the  court  of  the  prison,  saying : 

"  Although  these  predictions  and  those  which  follow  have  npparent  reference  to  the  return  from  Baby- 
lon, and  the  re-establishment  of  the  Israelites  in  the  promised  land,  St.  Jerome  considers  that  their  true 
accomplishment  is  only  in  the  Church,  which  is  gathered  together  in  unity  from  all  the  nations  of  the 
earth.  «  Acts  4  :  32. 


JEREMIAH    XXXIII.  •  371 

2.  Thus  saith  the  Lord,  who  will  do,  and  will  form  it,  and  prepare 
it  •}  The  Lord^  is  His  name. 

3.  Cry  to  Me,  and  I  will  hear  thee :  and  I  will  show  thee  great 
things,  and  sure  things^  which  thou  knowest  not. 

4.  For  thus  saith  the  Lord  the  God  of  Israel  of  the  houses  of  this 
city,  and  the  houses  of  the  king^  of  Juda,  which  are  destroyed,  and^ 
the  bulwarks,  and  the  sword 

5.  Of  them  that  come  to  fight  with  the  Chaldeans,  and  to  fill  them 
with  the  dead  bodies  of  the  men  whom  I  have  slain  in  My  wrath,  and 
in  My  indignation,  hiding  My  face  from  this  city,  because  of  all  their 

,  wickedness. 

6.  Behold,  I  will  close  their  wounds  and  give  them  health,  and  I 
will  cure  them  :  and  I  will  reveal  to  them  the  prayer^  of  peace  and 
truth. 

7.  And  I  will  bring  back  the  captivity  of  Juda,  and  the  captivity 
of  Jerusalem  -J  and  I  will  build  them  as  from  the  beginning. 

8.  And  I  will  cleanse  them  from  all  their  iniquity,  whereby  they 
have  sinned  against  Me  :  and  I  will  forgive  all  their  iniquities,  where- 
by they  have  sinned  against  Me,  and  despised  Me.^ 

9.  And  it  shall  be  to  me  a  name,  and  a  joy,^  and  a  praise,  and  a 
gladness  before  all  the  nations  of  the  earth,  that  shall  hear  of  all 
the  good  things  which  I  will  do  to  them  :  and  they^*^  shall  fear  and  be 
troubled  for  all  the  good  things,  and  for  all  the  peace,  that  I  will 
make  for  them. 

10.  Thus  saith  the  Lord :  There  shall  be  heard  again  in  this  place 
(which  ye  say  is  desolate,  because  there  is  neither  man  nor  beast,  in 
the  cities  of  Juda,  and  without^^  Jerusalem,  which  are  desolate  with- 
out man,  and  without  inhabitant,  and  without  beast). 

11.  The  voice  of  joy  and  the  voice  of  gladness,  the  voice  of  the 
bridegroom  and  the  voice  of  the  bride,  the  voice  of  them  that  shall 
say :  Give  ye  glory  to  the  Lord  of  hosts,  for  the  Lord  is  good,  for 

^  This  is  understood  of  what  is  predicted.    God  decrees  it  in  His  eternal  council,  and  executes  it  in  due 


°  r\)^)i2'  Difficult  of  access— hard  to  he  accomplished.  P.  '-Mighty  things."  L.  "Unheard  of 
things." 

*  H.  P.  "Kings." 

'  P.  "By."  L.  " By  means  of."  7X.  A  MS.  has:  7 J?.  The  prediction  regards  the  palace  and  houses 
overturned  and  destroyed  from  mounds  raised  for  the  attack,  and  by  various  military  operations. 

"  JTinj?.  The  verb  means  to  entreat.  The  noun  is  generally  taken  for  abundance.  Zunz  translates 
it  "  the  granting  of." 

'  H.  P.  "  Israel."    84  K.  marg.  has  V. 

'  H.  P.  "  And  whereby  they  have  transgressed  against  me." 

®  H.  P.  "  A  name  of  joy." 

"  The  Gentiles  shall  conceive  fear,  seeing  extraordinary  favors  bestowed  on  the  Israelites. 

"  H.P.  "In  the  streets." 


372  THE  PROPHECY  OF  JEREMIAH. 

His  mercy  endureth  forever  :^^  and  of  them  that  shall  bring  their 
vows^^  into  the  house  of  the  Lord  :  for  I  will  bring  back  the  captivity 
of  the  land  as  at  the  first,  saith  the  Lord. 

12.  Thus  saith  the  Lord  of  hosts :  There  shall  be  again  in  this 
place  that  is  desolate  without  man,  and  without  beast,  and  in  all  the 
cities  thereof,  an  habitation  of  shepherds  causing  their  flocks  to  lie 
down. 

13.  And  in  the  cities  on  the  mountains,  and  in  the  cities  of  the 
plains,  and  in  the  cities  that  are  towards  the  south :  and  in  the  land 
of  Benjamin,  and  round  about  Jerusalem,  and  in  the  cities  of  Juda 
shall  the  flocks  pass  again^"^  under  the  hand  of  him  that  counteth 
them,  saith  the  Lord. 

'^  14.  Behold,  the  days  are  coming,  saith  the  Lord,  that  I  will  per- 
form the  good  word  that  I  have  spoken  to  the  house  of  Israel,  and  to 
the  house  of  Juda. 

15.  In  those  days,  and  at  that  time,  I  will  make  the  bud  of  justice^^ 
spring  forth  unto  David :  and  He  shall  do  judgment  and  justice  in 
the  earth. 

16.  In  those  days  shall  Juda  be  saved,  and  Jerusalem  shall  dwell 
securely :  and  this  is  the  name  that  they  shall  call  Him,^®  the  Lord 
our  Just  One.^' 

17.  For  thus  saith  the  Lord :  There  shall  not  be  wanting^^  unto 
David  a  man  to  sit  upon  the  throne  of  the  house  of  Israel. 

18.  Neither  shall  be  wanting  of  the  priests  and  Levites  a  man  be- 
fore My  face,  to  offer  holocausts,  and  to  burn  sacrifice,^^  and  to  kill 
victims  continually. 

19.  And  the  word  of  the  Lord  came  to  Jeremiah,  saying : 

20.  Thus  saith  the  Lord :  If  My  covenant  with  the  day  can  be 
made  void,  and  My  covenant  with  the  night,  that  there  should  not  be 
day  and  night  in  their  season  : 

21.  Also  My  covenant  with  David  My  servant  may  be  made  void, 
that  he  should  not  have  a  son  to  reign  upon  his  throne,  and  with  the 
Levites  and^  priests  My  ministers. 

"  This  form  of  praise  frequently  occurs  in  the  Psalms.    See  Ps.  117. 

"  mir\-    This  raeans'praise,  or  acknowledgment.    L.  "Thanksgirlng  offering."    Fo^a  corresponds. 
P.  •'  Tho  gacrlfice  of  praise." 

"  The  flocks  are  usually  in  fields  or  inclosures,  but  may  be  said  to  be  in  the  cities,  to  which  these  are 
adjacent. 

"  Supra  23  :  5.    A  descendant  is  understood.    Tho  Messiah  is  pre-eminently  the  Son  of  Pavid. 

"  II.  P.  "Her."  Several  MSS.  of  V.  have  earn;  but  the  other  reading,  which  is  supported  by  some 
MSS.,  has  prevailed.  Syr.  also  has  the  masculine.  Supra  23  :  0.  Adam  Clarke  says  of  P.:  "As  to  our 
translation  hero,  it  is  ignorant,  and  almost  impious."  This  censure  appears  too  severe,  sinee  the 
latlon  represents  the  received  reading,  and  may  bear  a  mild  interpretation. 

'^  *"  Our  Justice"— He  that  makes  us  just.  '■  There  shall  not  fail. 

*'  Flour  offerings.  '■"  The  conjunction  is  in  three  MSS. 


JEREMIAH    XXXIV.  373 

22.  As  the  stars  of  heaven  cannot  be  numbered,  nor  the  sand  of 
the  sea  be  measured :  so  will  I  multiply  the  seed  of  David  My  ser- 
vant,2i  ^^^  ^Y^Q  Levites  My  ministers. 

23.  And  the  word  of  the  Lord  came  to  Jeremiah,  saying : 

24.  Hast  thou  not  seen  what  this  people  hath  spoken,  saying : 
The  two  families^  which  the  Lord  had  chosen,  are  cast  off:  and  they 
have  despised  My  people,  so  that  it  is  no  more  a  nation  before  them  ? 

25.  Thus  saith  the  Lord  :  If  I  have  not  set  My  covenant  between 
day  and  night,  and  laws  to  heaven  and  earth  :^ 

26.  Surely  T  will  also  cast  off  the  seed  of  Jacob,  and  of  David  My 
servant,  so  as  not  to  take  any  of  his  seed  to  be  rulers  of  the  seed  of 
Abraham,  Isaac,  and  Jacob :  for  I  will  bring  back  their  captivity, 
and  will  have  mercy  on  them. 


CHAPTER   XXXIV. 

THE  PROPHET  FORETELLS  THAT  SEDEKIAH  SHALL  FALL  INTO  THE  HANDS  OF  NABTJ- 
CHODONOSOR:  god's  sentence  upon  THE  PRINCES  AND  PEOPLE  THAT  HAD  BROKEN 
HIS  COVENANT. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord  (when  Nabuchodo- 
nosor,  king  of  Babylon,  and  all  his  army^  and  all  the  kingdoms  of  the 
earth  that  were  under  the  power  of  his  hand,  and  all  peoples  fought 
against  Jerusalem,  and  against  all  the  cities  thereof),  saying  : 

2.  Thus  saith  the  Lord,  the  God  of  Israel :  Go,  and  speak  to  Sede- 
kiah,  king  of  Juda,  and  say  to  him  :  Thus  saith  the  Lord  :  Behold,  I 
will  deliver  this  city  into  the  hands  of  the  king  of  Babylon,  and  he 
will  burn  it  with  j&re. 

3.  And  thou  shalt  not  escape  out  of  his  hand :  but  thou  shalt  surely 
be  taken,  and  thou  shalt  be  delivered  into  his  hand :  and  thy  eyes 
shall  see  the  eyes  of  the  king  of  Babylon,  and  his  mouth  shall  speak 
with  thy  mouth,  and  thou  shalt  go  to  Babylon. 

4.  Yet  hear  the  word  of  the  Lord,  0  Sedekiah,  king  of  Juda :  Thus 
saith  the  Lord  to  thee :  Thou  shalt  not  die  by  the  sword  : 

2^  The  perpetuity  of  the  race  of  David  is  expressed  in  the  strongest  language.  The  promise,  as  re- 
garded them,  implied  the  condition  of  obedience  on  their  part,  although  it  was  absolute  as  far  as  regarded 
the  Messiah. 

^  The  two  divisions  of  the  nation:  those  of  Juda,  and  those  of  Israel. 

^  As  God  established  the  succession  of  night  and  day,  and  regulated  the  universe  in  a  permanent  man- 
ner, so  He  determined  to  protect  the  race  of  David,  and  to  restore  the  exiles.  The  former  may  be  called 
a  covenant  in  a  less  strict  sense :  it  is  properly  a  law  of  the  Creator. 


374  THE  PROPHECY  OF  JEREMIAH. 

*  5.  But  thou  shalt  die  in  peace,  and  according  to  the  burnings  of 
thy  fathers,  the  former  kings  that  "svere  before  thee,  so  shall  they 
burn  thee  :^  and  they  shall  mourn  for  thee,  saying :  Alas,  Lord  -}  for 
I  have  spoken  the  word,  saith  the  Lord. 

6.  And  Jeremiah,  the  prophet,  spake  all  these  words  to  Sedekiah, 
the  king  of  Juda,  in  Jerusalem. 

7.  And  the  army  of  the  king  of  Babylon  fought  against  Jerusalem, 
and  against  all  the  cities  of  Juda  that  were  left,  against  Lachias  and 
against  Azecha:  for  these  remained  of  the  cities  of  Juda,  fenced 
cities. 

8.  The  word  that  came  to  Jeremiah  from  the  Lord,  after  that  king 
Sedekiah  had  made  9,  covenant  with  all  the  people  in  Jerusalem, 
making  a  proclamation : 

9.  That  every  man  should  let  his  man-servant,  and  every  man  his 
maid-servant,  being  a  Hebrew  man,  or  a  Hebrew  woman,  go  free : 
and  that  they  should  not  lord  it  over  them,  to  wit,  over  the  Jews, 
their  brethren.^ 

10.  And  all  the  princes,  and  all  the  people  who  entered  into  the 
covenant,  heard  that  every  man  should  let  his  man-servant^  and  every 
man  his  maid-servant  go  free,  and  should  no  more  have  dominion 
over  them :  and  they  obeyed,  and  let  them  go  free. 

11.  But  afterwards  they  turned,  and  brought  back  again  their 
servants  and  their  handmaids,  whom  they  had  let  go  free,  and  brought 
them  into  subjection  as  men-servants  and  maid-servants. 

12.  And  the  word  of  the  Lord  came  to  Jeremiah  from  the  Lord, 
saying : 

13.  Thus  saith  the  Lord,  the  God  of  Israel :  I  made  a  covenant 
with  your  fathers  in  the  day  that  I  brought  them  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage,^  saying : 

14.  At  the  end  of  seven  years,  let  ye  go  every  man  his  brother 
being  a  Hebrew,  who  hath  been  sold  to  thee,  so  he  shall  serve  thee 
six  years :  and  thou  shalt  let  him  go  free  from  thee :  and  your  fathers 
did  not  hearken  to  Me,  nor  did  they  incline  their  ear. 

15.  And  ye  turned  to-day,  and  did  that  which  was  right  in  My 


'  n.  p.  "For  thee."    It  was  customary  to  burn  perfumes  oyer  the  dead.  2  Par.  16 :  14.    The  bodies 
were  not  burnt,  as  among  the  Greeks  and  Romans. 
"  piN-    This  is  rttferred  to  Sedekiah.  ^ 

*  The  law  re(n>irod  the  Israelites,  who  were  bondmen,  to  be  set  free  in  the  seventh  year.  Exod.  21  :  2. 
Deut.  15  :  12.  This  appears  to  have  been  neglected.  In  the  present  instance,  the  general  maifbmission 
of  Hebrew  slaves  was  resolved  on,  wltbout  regard  to  the  time  of  their  servitude,  as  an  act  of  generosity 
and  piety. 

*  This  was  one  of  the  laws  given  on  that  occasion. 


JEREMIAH    XXXIV.  87§ 

eyes,  in  proclaiming  liberty  every  one  to  his  brother :  and  ye  made 
a  covenant  in  My  sight,  in  the  house  upon  which  My  name  is  called. 

16.  And  ye  are  fallen  back,  and  have  defiled  My  name :  and  ye 
have  brought  back  again  every  man  his  man-servant,  and  every  man 
his  maid-servant,  whom  ye  had  let  go  free,  and  set  at  liberty :  and 
ye  have  brought  them  into  subjection  to  be  your  servants  and  hand- 
maids. 

17.  Therefore  thus  saith  the  Lord :  Ye  have  not  hearkened  to  Me, 
in  proclaiming  liberty  every  man  to  his  brother,  and  every  man  to 
his  friend  :^  behold,  I  proclaim  a  liberty  for  you,  saith  the  Lord,  to 
the  sword,  to  pestilence,  and  to  famine  :^  and  I  will  cause  you  to  be 
removed  to  all  the  kingdoms  of  the  earth. 

18.  And  I  will  give  the  men  that  have  transgressed  My  covenant, 
and  have  not  performed  the  words  of  the  covenant  which  they  agreed 
to  in  My  presence,  when  they  cut  the  calf  in  two,  and  passed  between 
the  parts  thereof:^ 

19.  The  princes  of  Juda,  and  the  princes  of  Jerusalem,  the  eunuchs, 
and  the  priests,  and  all  the  people  of  the  land  that  passed  between 
the  parts  of  the  calf. 

20.  And  I  will  give  them  into  the  hands  of  their  enemies,  and  into 
the  hands  of  them  that  seek  their  life  :  and  their  dead  bodies  shall  be 
for  meat  to  the  fowls  of  the  air,  and  to  the  beasts  of  the  earth. 

21.  And  Sedekiah,  the  king  of  Juda,  and  his  princes,  I  will  give 
into  the  hands  of  their  enemies,  and  into  the  hands  of  them  that  seek 
their  lives,  and  into  the  hands  of  the  armies  of  the  king  of  Babylon 
which  are  gone  from  you. 

22.  Behold,  I  will  command,  saith  the  Lord,  and  I  will  bring  them 
again  to  this  city  :^  and  they  shall  fight  against  it,  and  take  it,  and 
burn  it  with  fire :  and  I  will  make  the  cities  of  Juda  a  desolation, 
without  an  inhabitant. 


*  Neighbor. 

"  They  are  delivered  over  to  exile  and  death,  in  punishment  of  their  refusal  to  treat  their  brethren 
with  kindness. 

''  From  this  it  appears  that  Sedekiah  had  formally  renewed  the  covenant,  after  the  manner  practised 
by  Abraham,  by  dividing  the  victim.  Gen.  15  :  10.    See  also  3  Kings  3  :  25. 

^  God  speaks  as  author  of  these  calamities,  which  are  punishments  of  the  people. 


376  THE  PROPHECY  OF  JEREMIAH. 


CHAPTER  XXXV. 

THE  OBEDIENCE  OP  THE  RECHABITES  CONDEMNS  THE  DISOBEDIENCE  OF  THE  JEWS. 
THE  REWARD  OF  THE  RECHABITES. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord  in  the  days  of 
Joakim,  the  son  of  Josiah,  king  of  Juda,  saying : 

2.  Go  to  the  house  of  the  Rechabites  :^  and  speak  to  them,  and 
bring  them  into  the  house  of  the  Lord,  into  one  of  the  chambers  of 
the  treasures,^  and  thou  shalt  give  them  wine  to  drink. 

3.  And  I  took  Jezoniah,  the  son  of  Jeremiah,  the  son  of  Habsa- 
niah,  and  his  brethren,  and  all  his  sons,  and  the  whole  house  of  the 
Rechabites. 

4.  And  I  brought  them  into  the  house  of  the  Lord,  to  the  treasure- 
house  of  the  sons  of  Hanan,  the  son  of  Jegedeliah,  a  man  of  God,^ 
which  was  by  the  treasure-house  of  the  princes,  above  the  treasui-e  of 
Maasiah,  the  son  of  Solium,  who  was  keeper  of*  the  entry. 

5.  And  I  set  before  the  sons  of  the  house  of  the  Rechabites  gob- 
lets full  of  wine,  and  cups  :  and  I  said  to  them  :  Drink  ye  wine. 

6.  And  they  answered  :  We  will  not  drink  wine :  because  Jonadab, 
the  son  of  Rechab,  our  father,  commanded  us,  saying :  Ye  shall  drink 
no  wine,  neither  ye,  nor  your  children,  forever : 

7.  Neither  shall  ye  build  houses,  nor  sow  seed,  nor  plant  vineyards, 
nor  have  any  :  but  ye  shall  dwell  in  tents  all  your  days,  that  ye  may 
live  many  days  upon  the  face  of  the  earth,  in  which  ye  are  strangers. 

8.  Therefore  we  have  obeyed  the  voice  of  Jonadab,  the  son  of  Re- 
chab, our  father,  in  all  things  that  he  commanded  us,  so  as  to  drink 
no  wine  all  our  days,  neither  we,  nor  our  wives,  nor  our  sons,  nor  our 
daughters ; 

9.  Nor  to  build  houses  to  dwell  in,  nor  to  have  vineyard,  or  field, 
or  seed : 

10.  But  we  have  dwelt  in  tents,  and  have  been  obedient  according 
to  all  that  Jonadab,  our  father,  commanded  us. 

11.  But  when  Nabuchodonosor,  king  of  Babylon,  came  up  to  our 
land,  we  said :  Come,  let  us  go  into  Jerusalem,  from  the  face  of  the 


*  These  were  probably  descendants  of  Jethro,  father-in-law  of  Moses.    Chamath  was  father  of  the 
house  of  Rechab.  1  Par.  2  :  55.    They  were  also  called  Cinites. 

^  II.  is  used  for  any  chamber  attached  to  the  temple. 
»  A  prophet  of  God.  3  Kings  12  :  22. 

*  He  is  thought  to  have  had  charge  of  moneys  oollected  for  the  expenses  of  worship. 


JEREMIAH    XXXV.  377 

army^  of  the  Chaldeans,  and  from  the  face  of  the  army  of  Syria  :^ 
and  we  have  remained  in  Jerusalem.  ^ 

12.  And  the  word  of  the  Lord  came  to  Jeremiah,  saying : 

13.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  Go,  and  say 
to  the  men  of  Juda,  and  to  the  inhabitants  of  Jerusalem  :  Will  ye  not 
receive  instruction,  to  obey  My  words,  saith  the  Lord  ? 

14.  The  words  of  Jonadab,  the  son  of  Rechab,  by  which  he  com- 
manded his  sons  not  to  drink  wine,  have  had  effect :''  and  they  have 
drunk  none  to  this  day,  because  they  have  obeyed  the  commandment 
of  their  father  :  but  I  have  spoken  to  you,  rising  early  and  speaking, 
and  ye  have  not  obeyed  Me. 

15.  And  I  have  sent  to  you  all  My  servants,  the  prophets,  rising 
early,  and  sending,  and  saying :  Return  ye^  every  man  from  his 
wicked  way,  and  make  your  ways  good  :  and  follow  not  strange  gods, 
nor  worship  them  :  and  ye  shall  dwell  in  the  land,  which  I  gave  you 
and  your  fathers :  and^ye  have  not  inclined  your  ear,  nor  hearkened 
to  Me. 

16.  So  the  sons  of  Jonadab,  the  son  of  Rechab,  have  constantly 
kept  the  commandment  of  their  father,  which  he  commanded  them : 
but  this  people  hath  not  obeyed  Me. 

17.  Therefore  thus  saith  the  Lord^  of  hosts,  the  God  of  Israel :  Be- 
hold, I  will  bring  upon  Juda,  and  upon  all  the  inhabitants  of  Jerusa- 
lem, all  the  evil  that  I  have  pronounced  against  them,  because  I  have 
spoken  to  them,  and  they  have  not  heard :  I  have  called  to  them,  and 
they  havB  not  answered  Me. 

18.  And  Jeremiah  said  to  the  house  of  the  Rechabites  :  Thus  saith 
the  Lord  of  hosts,  the  God  of  Israel :  Because  ye  have  obeyed  the 
commandment  of  Jonadab,  your  father,  and  have  kept  all  his  pre- 
cepts, and  have  done  all  that  he  commanded  you : 

19.  Therefore  thus  saith  the  Lord  of  hosts,  the  God  of  Israel : 
There  shall  not  be  wanting  a  man  of  the  race  of  Jonadab,  the  son  of 
Rechab,  standing  before  Me^^  forever. 


»  p.  "  For  fear  of." 

®  The  Syrians  united  with  the  Chaldeans  against  the  Israelites. 

''  P.  "  Performed."    L.  "  Fulfilled."    This  abstinence  from  wine,  and  observance  of  a  life  somewhat 
nomadic,  practised  through  obedience,  showed  great  reverence  for  parental  authority. 
'  Supra  18  :  11;  25  :  5.    P.  '•  Now."    XJ-    This  expletive  is  not  noticed  in  V. 
'  H.  P.  "God."    This  is  wanting  in  some  MSS. 
"  Ministering  in  the  tabernacle. 


378  THE    PROPHECY    OF    JEREMIAH. 


CHAPTER  XXXVI. 

JEREMIAH  SENDS  BARUCH  TO  READ  HIS  PROPHECIES  IN  THE  TEMPLE:  THE  BOOK  IS 
BROUGHT  TO  KING  JOAKIM,  WHO  BURNS  IT.  THE  PROPHET  DENOUNCES  HIS  JUDG- 
MENT:   AND    CAUSES   BARUCH    TO   WRITE    A   NEW    COPY. 

1.  And  it  came  to  pass  in  the  fourth  year  of  Joakim,  the  son  of 
Josiah,  king  of  Juda,  that  this  word  came  to  Jeremiah  by  the  Lord, 
saying : 

2.  Take  thee  a  roll  of  a  book,  and  thou  shalt  write  in  it  all  the 
words  that  I  have  spoken  to  thee  against  Israel  and^  Juda,  and  against 
all  the  nations  from  the  day  that  I  spake  to  thee,  from  the  days  of 
Josiah  even  to  this  day. 

:  3.  If  so  be,  when  the  house  of  Juda  shall  hear  all  the  evils  that  I 
purpose  to  do  unto  them,  that  they  may  return  every  man  from  his 
wicked  way  :  and  I  will  forgive  their  iniquity  and  their  sin. 

4.  So  Jeremiah  called  Baruch,  the  son  of  Neriah ;  and  Baruch 
wrote  from  the  mouth^  of  Jeremiah  all  the  words  of  the  Lord,  which 
he  spake  to  him,  upon  a  roll-book. 

5.  And  Jeremiah  commanded  Baruch,  saying :  I  am  shut  up,  and 
cannot  go  into  the  house  of  the  Lord. 

6.  Go  thou  in  therefore,  and  read  out  of  the  volume,  which  thou 
hast  written  from  my  mouth,  the  words  of  the  Lord,  in  th6  hearing 
of  all  the  people  in  the  house  of  the  Lord  on  the  fasting  day :  and 
also  in  the  hearing  of  all  Juda  that  come  out  of  their  cities  thou  shalt 
read  them : 

7.  If  so  be  they  may  present  their  supplication  before  the  Lord,' 
and  may  return  every  one  from  his  wicked  way :  for  great  is  the 
wrath  and  indignation  which  the  Lord  hath  pronounced  against  this 
people. 

8.  And  Baruch,  the  son  of  Neriah,  did  according  to  all  that  Jere- 
miah the  prophet  had  commanded  him,  reading  out  of  the  volume  the 
words  of  the  Lord,  in  the  house  of  the  Lord. 

9.  And  it  came  to  pass  in  the  fifth  year  of  Joakim,  the  son  of  Jo- 
siah, king  of  Juda,  in  the  ninth  month,  that  they  proclaimed  a  fast 


»  H.  P.  "  Agaln8t'»  ^  From  his  dictaUon. 

»  H.  "  Perhaps  their  supplication  shall  fall  before  the  Lora."    This  alludes  to  the  prostration  of  sup- 
plicants. 


JEREMIAH    XXXVI. 

before  the  Lord  to  all  the  people  in  Jerusalem,  and  to  all  the  people 
that  were  come  together  out  of  the  cities  of  Juda  to  Jerusalem. 

10.  And  Baruch  read  out  of  the  volume  the  words  of  Jeremiah  in 
the  house  of  the  Lord,  in  the  treasury  of  Gamariah,  the  son  of  Sa- 
phan  the  scribe,  in  the  upper  court,  in  the  entry  of  the  ncAV  gate  of 
the  house  of  the  Lord,  in  the  hearing  of  all  the  people. 

11.  And  when  Micheas,  the  son  of  Gamariah,  the  son  of  Saphan, 
had  heard  all  the  words  of  the  Lord  out  of  the  book, 

12.  He  went  down  into  the  king's  house  to  the  secretary's  cham- 
ber :  and  behold,  all  the  princes  sat  there,  Elisama,  the  scribe,  and 
Dalaiah  the  son  of  Semeiah,  and  Elnathan  the  son  of  Achobor,  and 
Gamariah  the  son  of  Saphan,  and  Sedekiah  the  son  of  Hananiah,  and 
all  the  princes. 

13.  And  Micheas  told  them  all  the  words  that  he  had  heard,  when 
Baruch  read  out  of  the  volume  in  the  hearing  of  the  people. 

14.  Therefore  all  the  princes  sent  Judi  the  son  of  Nathaniah,  the 
son  of  Selemiah,  the  son  of  Chusi,  to  Baruch,  saying  :  The  volume  in 
which  thou  hast  read  in  the  hearing  of  the  people,  take  in  thy  hand 
and  come.  So  Baruch  the  son  of  Neriah  took  the  volume  in  his 
hand,  and  came  to  them. 

15.  And  they  said  to  him  :  Sit  down,  and  read  these  things  in  our 
hearing.     And  Baruch  read  in  their  hearing. 

16.  And  when  they  had  heard  all  the  words,  they  looked  upon  one 
another  with  astonishment,^  and  they  said  to  Baruch  :  We  must  tell 
the  king  all  these  words. 

17.  And  they  asked  him  saying :  Tell  us  how  didst  thou  write  all 
these  words  from  his  mouth  ? 

18.  And  Baruch  said  to  them :  With  his  mouth  he  pronounced  all 
these  words  as  if  he  were  reading  to  me :  and  I  wrote  in  a  volume 
with  ink. 

19.  And  the  princes  said  to  Baruch,  Go,  and  hide  thee,  both  thou 
and  Jeremiah,  and  let  no  man  know  where  ye  are.^ 

20.  And  they  went  in  to  the  king  into  the  court :  but  they  laid  up 
the  volume  in  the  chamber  of  Elisama  the  scribe :  and  they  told  all 
the  words  in  the  hearing  of  the  king.    . 

21.  And  the  king  sent  Judi  that  he  should  take  the  volume  :  who 
bringing  it  out  of  the  chamber  of  Elisama  the  scribe,^  read  it  in  the 
hearing  of  the  king,  and  of  all  the  princes  that  stood  about  the  king. 

•      *  V,  paraphrases  H.     . 

*  The  princes  anticipated  the  design  of  Joakim  to  put  them  to  death.    The  blindness  of  men  leads 
them  to  punish  those  who  announce  the  Divine  judgments. 
'^  Judi  is  repeated  in  the  text. 


SSO  THE  PROPHECY  OF  JEREMIAH. 

22.  Now  the  king  sat  in  the  winter-house,  in  the  ninth  month :  and 
there  was  a  hearth  before  him  full  of  burning  coals. 

23.  And  when  Judi  had  read  three  or  four  pages,  he  cut  it  with 
the  penknife,  and  he  cast  it  into  the  fire,  that  was  upon  the  hearth, 
till  all  the  volume  was  consumed  with  the  fire  that  was  on  the  hearth.'' 

24.  And  the  king  and  all  his  servants  that  heard  all  these  words 
were  not  afraid,  nor  did  they  rend  their  garments. 

25.  But  yet  Elnathan,  and  Dalaiah,  and  Gamariah  spake  to  the 
king,  not  to  burn  the  book :  and  he  heard  them  not. 

26.  And  the  king  commanded  Jeremiel  the  son  of  Amelech,  and 
Saraiah  the  son  of  Ezriel,  and  Selemiah  the  son  of  Abdeel,  to  take 
up  Baruch  the  scribe,  and  Jeremiah  the  prophet :  but  the  Lord  hid 
them.^ 

27.  And  the  word  of  the  Lord  came  to  Jeremiah  the  prophet,  after 
the  king  had  burnt  the  volume,  and  the  words  that  Baruch  had  writ- 
ten from  the  mouth  of  Jeremiah,  saying  : 

28.  Take  thee  again  another  volume  :  and  write  in  it  all  the  former 
words  that  were  in  the  first  volume  which  Joakim  the  king  of  Juda 
hath  burnt. 

29.  And  thou  shalt  say  to  Joakim  the  king  of  Juda :  Thus  saith 
the  Lord :  Thou  hast  burnt  that  volume,  saying :  Why  hast  thou 
written  therein,  and  said :  The  king  of  Babylon  shall  come  speedily, 
and  shall  lay  waste  this  land  ;  and  shall  cause  to  cease  from  thence 
man  and  beast  ? 

30.  Therefore  thus  saith  the  Lord  against  Joakim  the  king  of  Juda  : 
He  shall  have  none^  to  sit  upon  the  throne  of  David :  and  his  dead 
body  shall  be  cast  out  to  the  heat  by  day,  and  to  the  frost  by  night. 

31.  And  I  will  punish  him,  and  his  seed,  and  his  servants,  for  their 
iniquities :  and  I  will  bring  upon  them,  and  upon  the  inhabitants  of 
Jerusalem,  and  upon  the  men  of  Juda  all  the  evil  that  I  have  pro- 
nounced against  them,  but  they  hearkened  not. 

32.  And  Jeremiah  took  another  volume,  and  gave  it  to  Baruch  the 
son  of  Neriah  the  scribe ;  who  wrote  in  it  from  the  mouth  of  Jere- 
miah all  the  words  of  the  book  which  Joakim  the  king  of  Juda  had 
burnt  in  the  fire :  and  there  were  added  besides  many  more  words 
than  had  been  before.*^ 


*  ^ts  disreppectful  treatment  of  a  Dlrine  message  was  calculated  to  proroke  the  sererost  exerciae  of 
Jnatioe. 

'  Gave  His  bleaning  to  their  efforts  to  conceal  themseWes,  or  perhaps  miraculously  oonoealed  them. 

*  His  son  Joachim,  or  Jechoniuh,  was  carried  away  to  Babylon  within  three  months  of  the  death  of  his 
father,  so  that  his  short  reign  is  not  counted. 

'<>  In  punishment  of  his  proud  resistance. 


JEREMIAH    XXXVII.  883. 


CHAPTER   XXXVII. 

JEREMIAH  PROPHESIES  THAT  THE  CHALDEANS,  ■^'HO  HAD  DEPARTED  FROM  JERUSA- 
LEM, WOULD  RETURN  AND  BURN  THE  CITY.  HE  IS  CAST  INTO  PRISON.  HIS  CON- 
FERENCE   WITH    SEDEKIAH. 

1.  Now  king  Sedekiah  the  son  of  Josiah  reigned  instead  of  Jecho- 
niali  the  son  of  Joakim ;  whom  Nabuchodonosor  king  of  Babylon 
made  king  in  the  land  of  Juda. 

2.  But  neither  he,  nor  his  servants,  nor  the  people  of  the  land  did 
obey  the  words  of  the  Lord,  that  he  spake  by  Jeremiah  the  prophet. 

3.  And  king  Sedekiah  sent  Juchal  the  son  of  Selemiah,  and  Sopho- 
niah  the  son  of  Maasiah  the  priest  to  Jeremiah  the  prophet,  saying : 
Pray  to  the  Lord  our  God  for  us.^ 

4.  Now  Jeremiah  walked  freely  in  the  midst  of  the  people  :  for  they 
had  not  as  yet  cast  him  into  prison.  And  the  army  of  Pharao  was 
come  out  of  Egypt :  and  the  Chaldeans  that  besieged  Jerusalem, 
hearing  these  tidings,  departed  from  Jerusalem. 

5.  And  the  word  of  the  Lord  came  to  Jeremiah  the  prophet, 
saying : 

6.  Thus  saith  the  Lord  the  God  of  Israel :  Thus  shall  ye  say  to 
the  king  of  Juda,  who  sent  you  to  inquire  of  Me :  Behold,  the  army 
of  Pharao,  which  is  come  forth  to  help  you,  shall  return  into  their 
own  land  into  Egypt. 

7.  And  the  Chaldeans  shall  come  again,  and  fight  against  this  city, 
and  take  it,  and  burn  it  with  fire. 

8.  Thus  saith  the  Lord :  Deceive  not  your  souls,  saying :  The 
Chaldeans  shall  surely  depart  and  go  away  from  us  :  for  they  shall 
not  go  away. 

9.  But  if  ye  should  even  beat  all  the  army  of  the  Chaldeans  that 
fight  against  you,  and  there  should  be  left  of  them  some  wounded 
men  ;  they  shall  rise  up  every  man  from  his  tent,  and  burn  this  city 
with  fire. 

10.  Now  when  the  army  of  the  Chaldeans  was  gone  away  from 
Jerusalem,  because  of  Pharao's  army, 

11.  Jeremiah  went  forth  out  of  Jerusalem  to  go^  into  the  land  of 

'■  The  known  sanctity  of  the  prophet,  as  well  as  his  office,  inspired  confidence  in  his  prayers. 

^  The  chief  and  real  object  is  not  manifest  from  the  text,  which  some  understand  of  slipping  away. 
His  journey  was  public,  in  order  lo  avoid  suspicion,  but  he  hoped  for  an  opportunity  to  escape  to  a  place 
of  safety.  ^  • 


MZ  THE  PROPHECY  OF  JEREMIAH. 

Benjamin,  and  to  divide  a  possession  there  in  the  presence  of  the 
citizens. 

12.  And  when  he  was  come  to  the  gate  of  Benjamin,  the  captain 
of  the  gate,  who  was  there  in  his  turn,  was  one  named  Jeriah,  the 
son  of  Selemiah,  the  son  of  Hananiah :  and  he  took  hold  of  Jeremiah 
the  prophet,  saying :  Thou  art  fleeing  to  the  Chaldeans. 

13.  And  Jeremiah  answered :  It  is  not  so ;  I  am  not  fleeing  to  the 
Chaldeans.  But  he  hearkened  not  to  him  :  so  Jeriah  took  Jeremiah 
and  brought  him  to  the  princes. 

14.  Wherefore  the  princes  were  angry  with  Jeremiah ;  and  they 
beat  him,^  and  cast  him  into  the  prison  that  was  in  the  house  of  Jona- 
than the  scribe  :  for  he  was  chief  over  the  prison. 

15.  So  Jeremiah  went  into  the  house  of  the  prison,  and  into  the 
dungeon  :  and  Jeremiah  remained  there  many  days. 

16.  Then  Sedekiah  the  king  sending,  took  him,  and  asked*  him 
secretly  in  his  house,  and  said :  Is  there,  thinkest  thou,  any  word 
from  the  Lord  ?  And  Jeremiah  said  :  There  is.  And  he  said  :  Thou 
shalt  be  delivered  into  the  hands  of  the  king  of  Babylon. 

17.  And  Jeremiah  said  to  king  Sedekiah :  In  what  have  I  ofiended 
against  thee,  or  thy  servants,  or  thy  people,  that  thou  hast  cast  me 
into  prison  ? 

18.  Where  are  your  prophets  that  prophesied  to  you,  and  said : 
The  king  of  Babylon  shall  not  come  against  you,  and  against  this 
land? 

19.  Now  therefore  hear,  I  beseech  thee,  my  lord  the  king :  let  my 
petition  be  accepted  in  thy  sight :  and  send  me  not  back  into  the 
house  of  Jonathan  the  scribe,  lest  I  die  there.^ 

20.  Then  king  Sedekiah  commanded  that  Jeremiah  should  be  com- 
mitted into  the  entry  of  the  prison  ;*  and  that  they  should  give  him 
daily  a  piece  of  bread,  beside  broth,^  till  all  the  bread  in  the  city 
were  spent :  and  Jeremiah  remained  in  the  entry  of  the  prison. 


*  This  vruelty  tx)ward8  a  prophet  is  most  reyolting.    He  prefigured  the  King  of  the  prophets,  buffeted 
and  bound  as  a  malefactor. 

*  The  treatment  there  was  of  the  worst  kind. 
'  A  place  of  iess  rigorous  confinement. 

"  H.  P.  "Out  of  the  bakers  street."    Nothing  Is  said  of  "broth"  in  the  text.    St.  Jerome  used  "pul- 
viento^'  probably  for  stewed  meat,  which  meaning  it  bears  with  classic  writers. 


JEREMIAH    XXXVIII.  38B 


CHAPTER    XXXYIIL 

THE    PROPHET    AT    THE    INSTANCE    OF    THE    GREAT    MEN    IS    CAST    INTO    A    FILTHY   DUN- 
GEON :    HE    IS    DRAWN    OUT  13Y  ABDEMELECH,  AND    HAS    ANOTHER   CONFERENCE  WITH 
^.  THE   KING. 

1.  Now  Saphatiah  the  son  of  Mathan,  and  Gedeliah  the  son  of 
IPhassur,  and  Juchel  the  son  of  Selemiah,  and  Phassur  the  son  of 
Melchiah,  heard  the  words  that  Jeremiah  spake  to  all  the  people, 
saying : 

2.  Thus  saith  the  Lord  :  Whosoever  shall  remain  in  this  city,  shall 
die  by  the  sword,  and  by  famine,  and  by  pestilence  :  but  he  that  shall 
go  forth  to  the  Chaldeans,  shall  live,  and  his  life  shall  be  safe,  and  he 
shall  live. 

3.  Thus  saith  the  Lord :  This  city  shall  surely  be  delivered  into 
the  hand  of  the  army  of  the  king  of  Babylon,  and  he  shall  take  it. 

4.  And  the  princes  said  to  the  king :  We  beseech  thee  that  this 
man  may  be  put  to  death :  for  on  purpose  he  weakeneth  the  hands  of 
the  men  of  war  that  remain  in  this  city,  and  the  hands  of  the  people, 
speaking  to  them  according  to  these  words  :  for  this  man  seeketh  not 
peace^  to  this  people,  but  evil. 

5.  And  king  Sedekiah  said  :  Behold,  he  is  in  your  hands  :  for  it  is 
not  lawful  for  the  king  to  deny  you  anything.^ 

6.  Then  they  took  Jeremiah,  and  cast  him  into  the  dungeon  of 
Melchiah  the  son  of  Amelech,  which  was  in  the  entry  of  the  prison  : 
and  they  let  down  Jeremiah  by  ropes  into  the  dungeon,  wherein  there 
was  no  water,  but  mire.     And  Jeremiah  sank  into  the  mire.^ 

7.  Now  Abdemelech^  the  Ethiopian,  an  eunuch  that  was  in  the 
king's  house,  heard  that  they  had  put  Jeremiah  in  the  dungeon  :  but 
the  king  was  sitting  in  the  gate  of  Benjamin. 

8.  And  Abdemelech  went  out  of  the  king's  house,  and  spake  to  the 
king,  saying : 

9.  My  lord  the  king,  these  men  have  done  evil  in  all  that  they 
have  done  against  Jeremiah  the  prophet,^  casting  him  into  the  dun- 


*  The  well-being. 

^  This  was  criminal  weakness.    Kings  must  resist  their  nobles  and  subjects  in  all  unjust  demands. 
They  have  no  right  to  sacrifice  the  life  or  liberty  of  any  individual  to  the  desires  of  others. 

'  The  wretchedness  of  his  condition  was  extreme.    The  place  of  his  confinement  was  an  empty  cistern. 

*  The  name  means  "a  servant  of  the  king." 

*  Their  whole  proceeding  was  unjust. 


884  THE    PROPHECY    OF    JEREMIAH. 

geon  to  die  there  with  hunger  f  for  there  is  no  more  bread  in  the 
city. 

10.  Then  the  king  commanded  Abdemelech  the  Ethiopian,  saying : 
Take  with  thee  from  hence  thirty  men,  and  draw  up  Jeremiah  the 
prophet  out  of  the  dungeon,  before  he  die.'^ 

11.  So  Abdemelech  having  taken  the  men  with  him,  went  into  the 
king's  house  that  was  under  the  storehouse  :  and  he  took  from  thence 
old  rags,  and  old  rotten  things,  and  he  let  them  down  by  cords  to 
Jeremiah  into  the  dungeon. 

12.  And  Abdemelech  the  Ethiopian  said  to  Jeremiah :  Put  these 
old  rags,  and  these  rent  and  rotten  things  under  thy  arms,  and  upon 
the  cords  :  and  Jeremiah  did  so. 

13.  And  they  drew  up  Jeremiah  with  the  cords,  and  brought  him 
forth  out  of  the  dungeon.  And  Jeremiah  remained  in  the  entry  of 
the  prison. 

14.  And  king  Sedekiah  sent,  and  took  Jeremiah  the  prophet  to 
Mm  to  the  third  gate,  that  was  in  the  house  of  the  Lord  :  and  the 
king  said  to  Jeremiah  :  I  will  ask  thee  a  thing,  hide  nothing  from  me. 

15.  Then  Jeremiah  said  to  Sedekiah :  If  I  shall  declare  it  to  thee, 
wilt  thou  not  put  me  to  death  ?  and  if  I  give  thee  counsel,  thou  wilt 
not  hearken  to  me. 

,  16.  Then  king  Sedekiah  sware  to  Jeremiah  in  private,  saying :  As 
the  Lord  liveth,  that  made  us  this  soul,^  I  will  not  put  thee  to  death, 
nor  will  I  deliver  thee  into  the  hands  of  these  men  that  seek  thy  life. 

17.  And  Jeremiah  said  to  Sedekiah  :  Thus  saith  the  Lord^  of  hosts 
the  God  of  Israel :  If  thou  wilt  take  a  resolution,  and  go  out  to  the 
princes  of  the  king  of  Babylon,  thy  soul  shall  live,  and  this  city  shall 
not  be  burnt  with  fire :  and  thou  shalt  be  safe,  and  thy  house. 

18.  But  if  thou  wilt  not  go  out  to  the  princes  of  the  king  of  Baby- 
lon, this  city  shall  be  delivered  into  the  hands  of  the  Chaldeans,  and 
they  will  burn  it  with  fire  :  and  thou  shalt  not  escape  out  of  their 
hands. 

19.  And  king  Sedekiah  said  to  Jeremiah :  I  am  afraid  because  of 
the  Jews^"  that  are  fled  over  to  the  Chaldeans :  lest  I  should  be  de- 
livered into  their  hands,  and  they  should  ill  use  me. 


•  p.  "And  he  is  like  to  die  there  of  hunger."  He  speaks  as  if  the  prophet  would  speedily  die  of 
hunger,  since  no  one  thought  of  supplying  him  with  bread,  there  being  an  extreme  scarcity  of  it  in  the 
city.    If  rescued  from  this  loathsome  pit,  he  might  attract  attention  and  gain  relief. 

**  The  king  was  not  destitute  of  compassion. 

*  Qave  us  this  life  which  we  enjoy. 

»  H.  P.  "God."    This  Is  wanting  in  many  MBS. 
"  His  own  subjects. 


JEREMIAH    XXXVIII.  086 

20.  But  Jeremiah  answered :  They  will  not  deliver  thee  :  hearken, 
I  beseech  thee,  to  the  word  of  the  Lord,  which  I  speak  to  thee,  and 
it  shall  be  well  with  thee,  and  thy  soul  shall  live. 

21.  But  if  thou  wilt  not  go  forth,  this  is  the  word  which  the  Lord 
hath  shown  me : 

22.  Behold,  all  the  women  that  are  left  in  the  house  of  the  king  of 
Juda  shall  be  brought  out  to  the  princes  of  the  king  of  Babylon  :  and 
they  shall  say  :  Thy  men  of  peace^^  have  deceived  thee,  and  have  pre- 
vailed against  thee  ;  they  have  plunged  thy  feet  in  the  mire,  and  in  a 
slippery  place  :^^  and  they  have  departed  from  thee. 

23.  And  all  thy  wives,  and  thy  children  shall  be  brought  out  to 
the  Chaldeans,  and  thou  shalt  not  escape  their  hands ;  but  thou  shalt 
be  taken  by  the  hand  of  the  king  of  Babylon  :  and  he  shall  burn  this 
city  with  fire. 

24.  Then  Sedekiah  said  to  Jeremiah :  Let  no  man  know  these 
words,  and  thou  shalt  not  die.^^ 

25.  But  if  the  princes  shall  hear  that  I  have  spoken  with  thee,  and 
shall  come  to  thee,  and  say  to  thee :  Tell  us  what  thou  hast  said  to 
the  king ;  hide  it  not  from  us,  and  we  will  not  kill  thee ;  and  also 
what  the  king  said  to  thee : 

26.  Thou  shalt  say  to  them :  I  presented  my  supplication  before 
the  king,  that  he  would  not  command  me  to  be  carried  back  into  the 
house  of  Jonathan,  to  die  there. 

27.  So  all  the  princes  came  to  Jeremiah,  and  asked  him :  and  he 
spake  to  them  according  to  all  the  words  that  the  king  had  com- 
manded him  :^^  and  they  left  him :  for  nothing  had  been  heard.^^ 

28.  But  Jeremiah  remained  in  the  entry  of  the  prison^^  until  the 
day  that  Jerusalem  was  taken :  and  it  came  to  pass  that  Jerusalem 
was  taken. 


"  Professed  friends.  "  Involved  thee  in  calamities. 

"  This  is  a  threat  to  put  him  to  death  if  he  reveal  to  others  what  he  has  communicated  to  the  king. 

"  He  stated  what  was  true,  keeping  reserve  as  to  the  point  on  which  he  was  specially  questioned,  and 
leading  the  inquirers  away  from  it.  Although  it  is  never  lawful  to  utter  a  lie,  we  may  prudently  avoid 
communicating  what  others  have  no  right  to  know, 

"  Nothing  had  transpired.  ^'^  His  hands  were  chained.    Infra  40  :  4. 

25 


886  THE  PROPHECY  OF  JEREMIAH. 


CHAPTER   XXXIX. 

AFTER  TWO  YEARS'  SIEGE  JERUSALEM  IS  TAKEX.  SEDEKIAH  IS  CARRIED  BEFORE 
NABUCHODOXOSOR,  WHO  KILLS  HIS  SONS  IN  HIS  SIGHT,  AND  THEN  PUTS  OUT  HIS 
EYES.      JEREMIAH   IS   SET  AT   LIBERTY. 

1.  In  the  ninth  year  of  Sedekiah,  king  of  Juda,  in  the  tenth  month, 
;.caine  Nabuchodonosor,  king  of  Babylon,  and  all  his  army,  to  Jeru- 
salem, and  they  besieged  it. 

2.  And  in  the  eleventh  year  of  Sedekiah,  in  the  fourth  month,  the 
fifth  day  of  the  month,  the  city  was  opened.^ 

3.  And  all  the  princes  of  the  king  of  Babylon  came  in,  and  sat  in 
the  middle  gate:  Neregel,  Sereser,  Semegarnabu,  Sarsachim,  Rab- 
sares,  Neregel,  Sereser,  Rebmag,  and  all  the  rest  of  the  princes  of 
the  king  of  Babylon. 

4.  And  when  Sedekiah,  the  king  of  Juda,  and  all  the  men  of  war 
saw  them,  they  fled  :  and  they  went  forth  in  the  night  out  of  the  city 
by  the  way  of  the  king's  garden,  and  by  the  gate  that  was  between 
the  two  walls ;  and  they  went  out  to  the  way  of  the  desert. 

5.  But  the  army  of  the  Chaldeans  pursued  after  them ;  and  they 
took  Sedekiah  in  the  plain  of  the  desert  of  Jericho :  and  when  they 
had  taken  him  they  brought  him  to  Nabuchodonosor,  king  of  Baby- 
lon, to  Reblatha,^  which  is  in  the  land  of  Emath :  and  he  spake  unto 
him  judgments.^ 

6.  And  the  king  of  Babylon  slew  the  sons  of  Sedekiah  in  Reblatha 
before  his  eyes  :*  and  the  king  of  Babylon  slew  all  the  nobles  of  Juda. 

7.  He  also  put  out  the  eyes  of  Sedekiah :  and  he  bound  him  with 
fetters  to  be  carried  to  Babylon. 

8.  And  the  Chaldeans  burnt  the  king's  house,  and  the  house  of 
the  people  with  fire :  and  they  threw  down  the  wall  of  Jerusarem. 

9.  And  Nabuzardan,  the  general  of  the  army,*^  carried  away  captive 
to  Babylon  the  remnant  of  the  people  that  remained  in  the  city,  and 
the  fugitives  that  had  gone  over  to  him,  and  the  rest  of  the  people 
that  remained. 

*  To  the  besiegers.    L.  "  Wm  broken  in." 

0  It  was  afterwards  called  Epiphania,  from  Antiocbna  Epiphanes. 

'  D.  He  reproached  him  with  his  perfidy,  and  condemned  him  to  be  transported  to  Babylon,  after 
witnessing  the  death  of  his  sons. 

*  This  greatly  aggravated  the  act. 

»  r.  "Captain  of  the  guard."  Lit.  "Of  the  butchers."  The  guard  appointed  for  executions  waa  ao 
called. 


JEREMIAH    XL.  387 

10.  But  Nabuzardan,  the  general,  left  some  of  the  poor  people  that 
had  nothing  at  all  in  the  land  of  Juda :  and  he  gave  them  vineyards 
and  cisterns  at  that  time. 

11.  Now  Nabuchodonosor,  king  of  Babylon,  had  given  charge  to 
Nabuzardan,  the  general,  concerning  Jeremiah,  saying  : 

12.  Take  him,  and  set  thy  eyes  upon  him,  and  do  him  no  harm  :^ 
but  as  he  hath  a  mind,  so  do  with  him. 

13.  Therefore  Nabuzardan,  the  general,  sent,  and  Nabusezban,  and 
Rabsares,  and  Neregel,  and  Sereser,  and  Rebmag,  and  all  the  nobles 
of  the  king  of  Babylon, 

14.  Sent,  and  took  Jeremiah  out  of  the  court  of  the  prison,^  and 
committed  him  to  Godoliah,  the  son  of  Ahicam,  the  son  of  Saphan, 
that  he  might  go  home,  and  dwell  among  the  people. 

15.  But  the  word  of  the  Lord  came  to  Jeremiah,  when  he  was  yet 
shut  up  in  the  court  of  the  prison,  saying :  Go,  and  tell  Abdemelech, 
the  Ethiopian,  saying : 

•  16.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel :  Behold,  I  will 
bring  My  words  upon  this  city  for  evil,  and  not  for  good :  and  they 
shall  be  accomplished  in  thy  sight  in  that  day. 

17.* And  I  will  deliver  thee  in  that  day,  saith  the  Lord:  and  thou 
shalt  not  be  given  into  the  hands  of  the  men  whom  thou  fearest : 

18.  But  delivering,  I  will  deliver  thee,  and  thou  shalt  not  fall  by 
the  sword :  but  thy  life  shall  be  saved  for  thee,  because  thou  hast  put 
thy  trust  in  Me,  saith  the  Lord. 


CHAPTER  XL. 

JEREMIAH   REMAINS   "WITH   GODOLIAH,   THE   GOYERNOR ;   WHO    RECEIVES   ALL    THE 
JEWS   THAT   RESORT   TO    HIM. 

1.  The  word  that  came  to  Jeremiah  from  the  Lord,  after  that  Na- 
buzardan, the  general,  had  let  him  go  from  Rama,  when  he  had  taken 
him,^  being  bound  with  chains,  among  all  them  that  were  carried 
away  from  Jerusalem"  and  Juda,  and  were  carried  to  Babylon. 

^  The  fame  of  the  prophet  had  reached  the  camp  of  the  hesiegers.  It  was  known  that  he  had  pre- 
dicted the  overthrow  of  the  Israelites. 

''  From  the  following  chapter  it  appears  that  Jeremiah  was  not  set  at  liberty  until  he  had  reached 
Bama. 

^  This  regards  the  order  issued  that  he  should  be  brought  out  of  prison.  It  appears  that,  journeying 
among  the  captives,  he  was  still  handcuffed. 


388  THE  PROPHECY  OF  JEREMIAH. 

2.  And  the  general  of  the  army  taking  Jeremiah,  said  to  him  :  The 
Lord,  thy  God,  hath  pronounced  this  evil  upon  this  place, 

3.  And  He  hath  brought  it :  and  the  Lord  hath  done  as  He  hath 
said:  because  ye  have  sinned  against  the  Lord,  and  have  not  hearkened 
to  His  voice,  and  this  word  is  come  upon  you. 

4.  Now  then  behold,  I  have  loosed  thee  this  day  from  the  chains 
which  were  upon  thy  hands :  if  it  will  please  thee  to  come  with  me 
to  Babylon,  come :  and  I  will  set  my  eyes  upon  thee  :^  but  if  it  do 
not  please  thee  to  come  with  me  to  Babylon,  stay  here :  behold,  all 
the  land  is  before  thee,  as  thou  shalt  choose,  and  whither  it  shall 
please  thee  to  go,  thither  go, 

5.  And  come  not  with  me :  but  dwell  with  Grodoliah,  the  son  of 
Ahicam,  the  son  of  Saphan,  whom  the  king  of  Babylon  hath  made 
governor  over  the  cities  of  Juda :  dwell  therefore  with  him  in  the 
midst  of  the  people :  or  whithersoever  it  shall  please  thee  to  go,  go. 
And  the  general  of,  the  army  gave  him  victuals  and  presents,  and  let 
him  go. 

6.  And  Jeremiah  went  to  Godoliah,  the  son  of  Ahicam,  to  Mas- 
phath ;  and  dwelt  with  him  in  the  midst  of  the  people  that  were  left 
in  the  land.  * 

7.  And  when  all  the  captains  of  the  army  that  were  scattered 
through  the  country,  they  and  their  companions,  had  heard  that  the 
king  of  Babylon  had  made  Godoliah,  the  son  of  Ahicam,  governor  of 
the  country,  and  that  he  had  committed  unto  him  men,  and  women, 
and  children,  and  of  the  poor  of  the  land,  them  that  had  not  been 
carried  away  captive  to  Babylon  : 

8.  They  came  to  Godoliah  to  Masphath  :^  and  Ismahel,  the  son  of 
Nathaniah,  and  Johanan,  and  Jonathan,  the  sons  of  Caree,  and  Sa- 
reas,  the  son  of  Thanehumeth,  and  the  children  of  Ophi,  that  were  of 
Netophathi,  and  Jezoniah,  the  son  of  Maachati,  they  and  their  men. 

9.  And  Godoliah,  the  son  of  Ahicam,  the  son  of  Saphan,  sware  to 
them,  and  to  their  companions,  saying :  Fear  not  to  serve  the  Chal- 
deans :  dwell  in  the  land,  and  serve  the  king  of  Babylon,  and  it  shall 
be  well  with  you.* 

10.  Behold,  I  dwell  in  Masphath,  that  I  may  answer  the  command- 
ment of  the  Chaldeans  that  are  sent  to  us  :*  but  as  for  you,  gather  ye 

'  I  win  look  Ikvorably  on  thee. 

'  This  was  in  tho  tribe  of  Juda,  Jos.  16  :  38,  or  of  Benjamin,  Jos.  18  :  26.  A  place  with  tixe  nine 
name  wa«  in  Qalaad.  Jud.  10  :  17. 

*  He  pledged  to  them  the  protection  of  the  king  of  Babylon. 

»  To  answer  in  the  name  of  the  laraolites,  and  oomply  with  eyery  juat  demand.  When  tribute  was 
exacted  he  notified  them,  and  took  measures  to  secure  their  concurrence. 


JEREMIAH    XLI.  389 

the  vintage,  and  the  harvest,  and  the  oil,  and  lay  it  up  in  your  ves- 
sels, and  abide  in  your  cities  which  ye  hold. 

11.  Moreover  all  the  Jews  that  were  in  Moab,  and  among  the  chil- 
dren of  Ammon,  and  in  Edom,  and  in  all  the  countries,  when  they 
heard  that  the  king  of  Babylon  had  left  a  remnant  in  Judea,  and  that 
he  had  made  Godoliah,  the  son  of  Ahicam,  the  son  of  Saphan,  ruler 
over  them : 

12.  All  the  Jews,  I  say,  returned  out  of  all  the  places  to  which 
they  had  fled,  and  they  came  into  the  land  of  Judah  to  Godoliah  to 
Masphath :  and  they  gathered  wine,  and  a  very  great  harvest. 

13.  Then  Johanan,  the  son  of  Caree,  and  all  the  captains  of  the 
army,  that  had  been  scattered  about  in  the  countries,  came  to  Godo- 
liah to  Masphath; 

14.  And  they  said  to  him:  Know  that  Baalis,  the  king  of  the 
children  of  Ammon,  hath  sent  Ismahel,  the  son  of  Nathaniah,  to  kill 
thee.     And  Godoliah,  the  son  of  Ahicam,  believed  them  not. 

15.  But  Johanan,  the  son  of  Caree,  spoke  to  Godoliah  privately  in 
Masphath,  saying :  I  will  go,  and  I  will  kill  Ismahel,  the  son  of  Na- 
thaniah ;  and  no  man  shall  know  it ;  lest  he  kill  thee,  and  all  the 
Jews  be  scattered  that  are  gathered  unto  tliee,  and  the  remnant  of 
Juda  perish. 

16.  And  Godoliah,  the  son  of  Ahicam,  said  to  Johanan,  the  son  of 
Caree :  Do  not  this  thing :  for  what  thou  sayest  of  Ismahel  is  false.^ 


CHAPTER   XLI. 

GODOLIAH  IS  slain:  THE  JEWS  THAT  WERE  WITH  HIM  ARE  APPREHEXSIVE  OF  THE 

CHALDEANS. 

1.  And  it  came  to  pass  in  the  seventh  month,  that  Ismahel,  the 
son  of  Nathaniah,  the  son  of  Elisama,  of  the  royal  blood,  and  the 
nobles  of  the  king,  and  ten  men  with  him,  came  to  Godoliah,  the  son 
of  Ahicam,  into  Masphath :  and  they  ate  bread^  there  together  in 
Masphath. 

2.  And  Ismahel,  the  son  of  Nathaniah,  arose,  and  the  ten  men  that 
were  with  him :  and  they  struck  Godoliah,  the  son  of  Ahicam,  the 

^  His  unsuspicious  and  confiding  cLaracter  was  fatal  to  him.  *  Partook  of  a  meal. 


390  THE  PROPHECY  OF  JEREMIAH. 

son  of  Saphan,  with  the  sword,  and  slew  him  whom  the  king  of  Baby- 
lon had  made  governor  over  the  land. 

3.  Ismahel  slew  also  all  the  Jews  that  were  with  Godoliah  in  Mas- 
phath,  and  the  Chaldeans  that  were  found  there,  and  the  soldiers. 

4.  And  on  the  second  day  after  he  had  killed  Godoliah,  no  man 
yet  knowing  it,^ 

5.  There  came  from  Sichem,  and  from  Silo,  and  from  Samaria, 
fourscore  men,  with  their  beards  shaven,  and  their  clothes  rent,  and 
mourning  :^  and  they  had  offerings  and  incense  in  their  hand,  to  offer 
in  the  house  of  the  Lord.^ 

6.  And  Ismahel,  the  son  of  Nathaniah,  went  forth  from  Masphath 
to  meet  them,  weeping  all  along  as  he  went  :^  and  when  he  had  met 
them,  he  said  to  them :  Come  to  Godoliah,  the  son  of  Ahicam. 

7.  And  when  they  were  come  to  the  midst  of  the  city,  Ismahel,  the 
son  of  Nathaniah,  slew  them,  and  cast  them  into  the  midst  of  the  pit, 
he  and  the  men  that  were  with  him. 

8.  But  ten  men  were  found  among  them,  that  said  to  Ismahel : 
Kill  us  not :  for  we  have  stores  in  the  field,  of  wheat,  and  barley,  and 
oil,  and  honey.®  And  he  forbare,  and  slew  them  not  with  their 
brethren. 

9.  And  the  pit  into  which  Ismahel  cast  all  the  dead  bodies  of  the 
men  whom  he  slew  because  of  Godoliah,^  is  the  same  that  king  Asa 
made,  for  fear  of  Baasa,  the  king  of  Israel '}  the  same  did  Ismahel, 
the  son  of  Nathaniah,  fill  with  them  that  were  slain. 

10.  Then  Ismahel  carried  away  captive  all  the  remnant  of  the  peo- 
ple that  were  in  Masphath ;  the  king's  daughters,  and  all  the  people 
that  remained  in  Masphath :  whom  Nabuzardan,  the  general  of  the 
army,  had  committed  to  Godoliah,  the  son  of  Ahicam.  And  Ismahel, 
the  son  of  Nathaniah,  took  them,  and  he  departed,  to  go  over  to  the 
children  of  Ammon. 

11.  But  Johanan,  the  son  of  Caree,  and  all  the  captains  of  the 
fighting  men  that  were  with  him,  heard  of  the  evil  that  Ismahel,  the 
son  of  Nathaniah,  had  done : 


"^  The  matter  had  been  carefully  oonoealed,  though  necessarily  known  by  many  in  the  city.  The  news 
had  not  spread  without. 

"  For  the  calamities  of  the  country.  They  made  incisions  on  their  face  with  knires,  after  the  manner 
of  monrners. 

*  This  had  been  burnt:  but  a  temporary  altar  probably  supplied  it«  place  on  such  occasions. 

*  Ha  affected  to  share  the  general  grief. 

*  These  were  sometimes  concealed  in  subterraneous  vaults  or  caves.  The  men  sought,  by  offering 
them,  to  have  their  lives  preoerved. 

■■  inwnJl-T3'  On  account  of  their  presumed  attachment  to  his  government  Louis  De  Dieu,  to  whom 
R.  assents,  thinks  that  it  may  mean :  "  together  with  Oodolia:"  which  oonjocturo  is  supported  by  Syr. 

"  The  cistern  was  made  to  supply  the  city  with  water  at  a  time  that  an  attack  was  feared  on  the  part 
of] 


JEKEMIAH    XLII.  391 

12.  And  taking  all  the  men,  they  went  out  to  fight  against  Isma- 
hel,  the  son  of  Nathaniah,  and  they  found^  him  by  the  great  waters 
that  are  in  Gabaon. 

13.  And  when  all  the  people  that  were  with  Ismahel  had  seen  Jo- 
hanan,  the  son  of  Caree,  and  all  the  captains  of  the  fighting  men  that 
were  with  him,  they  rejoiced.^*^ 

14.  And  all  the  people  whom  Ismahel  had  taken  went  back  to 
Masphath  :  and  they  returned  and  went  to  Johanan,  the  son  of  Caree. 

15.  But  Ismahel  the  son  of  Nathaniah  fled  with  eight  men,  from 
the  face  of  Johanan,  and  went  to  the  children  of  Ammon. 

16.  Then  Johanan  the  son  of  Caree,  and  all  the  captains  of  the 
soldiers  that  were  with  him,  took  all  the  remnant  of  the  people  whom 
they  had  recovered  from  Ismahel  the  son  of  Nathaniah,  from  Mas- 
phath, after  he  had  slain  Godoliah  the  son  of  Ahicam :  valiant  men 
for  war,  and  the  women,  and  the  children,  and  the  eunuchs,  whom  he 
had  brought  back  from  Gabaon : 

17.  And  they  departed,  and  sat  as  sojourners  in  Chamaam,^^  which 
is  near  Bethlehem ;  in  order  to  go  forward,  and  enter  into  Egypt, 

18.  From  the  face  of  ^  the  Chaldeans :  for  they  were  afraid  of 
them,  because  Ismahel  the  son  of  Nathaniah  had  slain  Godoliah  the 
son  of  Ahicam,  whom  the  king  of  Babylon  had  made  governor  in  the 
land 'of  Juda. 


CHAPTER   XLII. 

JEREMIAH  ASSURES  THE  REMNANT  OF  THE  PEOPLE,  THAT  IF  THEY  WILL  STAY  IN 
JUDA,  THEY  SHALL  BE  SAFE  :  BUT  IF  THEY  GO  DOWN  INTO  EGYPT,  THEY  SHALL 
PERISH. 

1.  Then  all  the  captains  of  the  warriors,  and  Johanan  the  son  of 
Caree,  and  Jezoniah  the  son  of  Osaiah,  and  the  rest  of  the  people 
from  the  least  to  the  greatest,  came  near. 

2.  And  they  said  to  Jeremiah  the  prophet :  Let  our  supplication 
come^  before  thee :  and  pray  thou  for  us  to  the  Lord  thy  God  for  all 

'  Overtook, 

*"  Their  adherence  to  Ismahel  was  forced :  -when  an  opportunity  of  escape  presented  itself,  only  eight 
men  remained  with  him. 

"  The  name  was  derived  from  a  son  of  Berzellai,  to  whom  David  gave  certain  possessions,  to  reward 
the  fidelity  of  his  father.  2  Kings  19  :  38,  39. 
"  For  fear  of  them. 
*  Lit.  "  Fall."    Supra  36 :  7. 


392  THE  PROPHECY  OF  JEREMIAH. 

this  remnant,  for  we  are  left  but  a  few  of  many,  as  thy  eyes  do  be- 
hold us.^ 

3.  And  let  the  Lord  thy  God  show  us  the  way  by  which  we  may 
walk,  and  the  thing  that  we  must  do. 

4.  And  Jeremiah  the  prophet  said  to  them :  I  have  heard  you : 
behold,  I  will  pray  to  the  Lord  your  God  according  to  your  words : 
and  whatsoever  He  shall  answer  me,  I  will  declare  it  to  you :  and  I 
will  hide  nothing  from  you. 

5.  And  they  said  to  Jeremiah :  the  Lord  be  witness  between  us  of 
truth  and  faithfulness,^  if  we  do  not  according  to  everything  for  which 
the  Lord  thy  God  shall  send  thee  to  us. 

6.  Whether  it  be  good  or  evil,  we  will  obey  the  voice  of  the  Lord 
our  God,  to  whom  we  send  thee :  that  it  may  be  well  with  us,  when 
we  shall  hearken  to  the  voice  of  the  Lord  our  God.'* 

7.  Now  after  ten  days,  the  word  of  the  Lord  came  to  Jeremiah. 

8.  And  he  called  Johanan  the  son  of  Caree,  and  all  the  captains 
of  the  fighting  men  that  were  with  him,  and  all  the  people  from  the 
least  to  the  greatest, 

9.  And  he  said  to  them :  Thus  saith  the  Lord  the  God  of  Israel, 
to  whom  ye  sent  me,  to  present  your  supplications  before  Him  : 

10.  If  ye  will  be  quiet*  and  remain  in  this  land,  I  will  build  you 
up,  and  not  pull  you  down  :  I  will  plant  you,  and  not  pluck  yoif  up  : 
for'now  I  am  appeased  for^  the  evil  that  I  have  done  to  you. 

11.  Fear  not  because  of  the  king  of  Babylon,  of  whom  ye  are 
greatly  afraid :  fear  him  not,  saith  the  Lord :  for  I  am  with  you,  to 
save  you,  and  to  deliver  you  from  his  hand. 

12.  And  I  will  show  mercies  to  you,  and  take  pity  on  you,  and 
cause  you  to  dwelF  in  your  own  land. 

13.  But  if  ye  say :  We  will  not  dwell  in  this  land,  neither  will  we 
hearken  to  the  voice  of  the  Lord  our  God, 

14.  Saying  :  No,  but  we  will  go  into  the  land  of  Egypt ;  where  we 
shall  see  no  war,  nor  hear  the  sound  of  the  trumpet,  nor  suffer  hun- 
ger ;  and  there  we  will  dwell. 

15.  For  this  now  hear  the  word  of  the  Lord,  ye  remnant  of  Juda  : 
Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  If  ye  set  your  faces 
to  go  into  Egypt,  and  enter  in  to  dwell  there : 

2  They  afTected  to  wish  to  know  the  Divine  will:  but  their  inclinationa  were  to  Egypt. 
'  A  true  and  faithful  witness  of  their  engagement,  by  punishing  its  violation. 

*  They  persuaded  themselves  that  they  were  so  disposed.  Men  seldom  know  the  weakness  of  their 
own  hearts. 

»  Lit.  «« If  dwelling,  ye  will  dwell." 

8  P.  «I  repent  Me."    L.  "I  have  buthought  Me." 

'  P.  "To  return  to."    R.  thinks  that  Sept.,  followed  by  V.,  gives  a  free  translation. 


JEREMIAH    XLIII.  393 

16.  The  sword  which  je  fear,  shall  overtake  you  there  in  the  land 
of  Egypt :  and  the  famine,  whereof  ye  are  afraid,  shall  cleave  to  you 
in  Egypt :  and  there  ye  shall  die. 

17.  And  all  the  men  that  set  their  faces  to  go  into  Egypt,  to  dwell 
there,  shall  die  by  the  sword,  and  by  famine,  and  by  pestilence ;  none 
of  them  shall  remain,  nor  escape  from  the  evil  that  I  will  bring  upon 
them. 

18.  For  thus  saith  the  Lord  of  hosts  the  God  of  Israel :  As  My 
anger  and  My  indignation  is  kindled  against  the  inhabitants  of  Jeru- 
salem :  so  shall  My  indignation  be  kindled  against  you,  when  ye  shall 
enter  into  Egypt :  and  ye  shall  be  an  execration,  and  an  astonish- 
ment, and  a  curse,  and  a  reproach :  and  ye  shall  see  this  place  no 
nrore. 

19.  This  is  the  word  of  the  Lord  concerning  you,  0  ye  remnant  of 
Juda  :  Go  ye  not  into  Egypt :  know  certainly  that  I  have  adjured 
you^  this  day. 

20.  For  ye  have  deceived  your  own  souls :  for  ye  have  sent  me  to 
the  Lord  our  God,  saying :  Pray  for  us  to  the  Lord  our  God,  and 
according  to  all  that  the  Lord  our  God  shall  say  to  thee,  so  declare 
unto  us,  and  we  will  do  it. 

21.  And  now  I  have  declared  it  to  you  this  day ;  and  ye  have  not 
obeyed  the  voice  of  the  Lord  your  God,  with  regard  to  all  the  things 
for  which  He  hath  sent  me  to  you. 

22.  Now  therefore  know  certainly  that  ye  shall  die  by  the  sword, 
and  by  famine,  and  by  pestilence  in  the  place  to  which  ye  desire  to 
go  to  dwell  there. 


CHAPTER   XLIIL 

THE  JEWS,  CONTRARY  TO  THE  ORDERS  OF  GOD  BY  THE  PROPHET,  GO  INTO  EGYPT, 
CARRYING  JEREMIAH  WITH  THEM.  HE  FORETELLS  THE  DEVASTATION  OF  THAT 
LAND  BY  THE  KING  OF  BABYLON. 

1.  And  it  came  to  pass,  that  when  Jeremiah  had  made  an  end  of 
speaking  to^  the  people  all  the  words  of  the  Lord  their  God,  for  which 
the  Lord  their  God  had  sent  him  to  them,  all  these  words : 

2.  Azariah  the  son  of  Osaiah,  and  Johanan  the  son  of  Caree,  and 

^  p.  "  Admonished."    V.  expresses  the  force  of  H.  '  H.  P.  "  All,"    It  is  wanting  in  MS.  96  K. 


394  THE  PROPHECY  OF  JEREMIAH. 

all  the  proud  men,  made  answer,  saying  to  Jeremiah :  Thou  tellest  a 
lie :  The  Lord  our  God  hath  not  sent  thee,  saying  :  Go  not  into 
Egypt,  to  dwell  there. 

3.  But  Baruch  the  son  of  Neriah  setteth  thee  on  against  us,  to  de- 
liver us  into  the  hands  of  the  Chaldeans,  to  kill  us,  and  to  cause  us 
to  be  carried  away  captives  to  Babylon. 

4.  So  Johanan  the  son  of  Caree,  and  all  the  captains  of  the  sol- 
diers, and  all  the  people,  obeyed  not  the  voice  of  the  Lord,  to  remain 
in  the  land  of  Juda. 

5.  But  Johanan  the  son  of  Caree,  and  all  the  captains  of  the  sol- 
diers took  all  the  remnant  of  Juda,  that  were  returned  out  of  all 
nations,  to  which  they  had  before  been  scattered,  to  dwell  in  the  land 
of  Juda :  ' 

6.  Men,  and  women,  and  children,  and  the  king's  daughters,  and 
every  soul,  which  Nabuzardan  the  general  had  left  with  Godoliah  the 
son  of  Ahicam  the  son  of  Saphan,  and  Jeremiah  the  prophet,  and 
Baruch,  the  son  of  Neriah. 

7.  And  they  went  into  the  land  of  Egypt ;  for  they  obeyed  not  the 
voice  of  the  Lord :  and  they  came  as  far  as  Taphnis. 

8.  And  the  word  of  the  Lord  came  to  Jeremiah  in  Taphnis,  saying: 

9.  Take  great  stones  in  thy  hand ;  and  thou  shalt  hide  them  in  the 
vault^  that  is  under  the  brick  wall  at  the  gate  of  Pharao's  house  in 
Taphnis,  in  the  sight  of  the  men  of  Juda : 

10.  And  thou  shalt  say  to  them  :  Thus  saith  the  Lord  of  hosts  the 
God  of  Israel :  Behold,  I  will  send,  and  take  Nabiichodonosor  the 
king  of  Babylon  My  servant  :^  and  I  will  set  his  throne  over  these 
stones  which  I  have  hid ;  and  he  shall  set  his  throne  over  them.   • 

11.  And  he  shall  come  and  strike  the  land  of  Egypt ;  such  as  are 
for  death,  to  death  ;  and  such  as  are  for  captivity,  to  captivity  ;  and 
such  as  are  for  the  sword,  to  the  sword. 

12.  And  he*  shall  kindle  a  fire  in  the  temples  of  the  gods  of  Egypt : 
and  he  shall  burn  them,  and  he  shall  carry  them  away  captives :  and 
he  shall  array  himself  with  the  land  of  Egypt,  as  a  shepherd  putteth 
on  his  garment  :*  and  he  shall  go  forth  from  thence  in  peace. 

13.  And  he  shall  break  the  statues  of  the  house  of  the  sun,  -that 


«  p.  "Clay."    L.  "Mortar." 

'  Ood  ased  bim  as  His  agent  for  the  execution  of  His  decrees. 

*  II.  1'.  "  I."  Schleusner  is  of  opinion  that  it  should  be  in  the  third  person,  conformably  to  Syr.,  Sept., 
y.    Cbald.  has  the  first  person. 

*  Nabnchodonosor  is  said  to  clothe  himself  with  the  spoils  of  Egypt,  as  a  shepherd  clothes  himself  with 
an  outward  garment,  which  be  throws  over  him  when  about  to  lead  his  flock  to  other  pastures.  Sept. 
understands  the  verb  of  destroying,  or  wearing  out,  as  a  cognate  term  In  Syriac  signifies.  The  king  of 
Babylon  should  destroy  Egypt,  as  a  shepherd  wears  out  his  garment. 


JEREMIAH    XLIV. 


are  in  the  land  of  Egypt :  and  the  temples  of  the  gods  of  Egypt  he 
shall  burn  with  fire. 


CHAPTER  XLiy. 

THE   prophet's    ADMONITION   TO    THE   JEWS   IN   EGYPT   AGAINST   IDOLATRY   IS   NOT 
REGARDED  :    HE    DENOUNCES    TO    THEM    THEIR    DESTRUCTION. 

1.  The  word  that  came  to  Jeremiah  concerning  all  the  Jews  that 
dwelt  in  the  land  of  Egypt,  dwelling  in  Magdal,  and  in  Taphnis,  and 
in  Memphis,  and  in  the  land  of  Phatures,  saying  : 

2.  Thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Ye  have  seen 
all  this  evil  that  I  have  brought  upon  Jerusalem,  and  upon  all  the 
cities  of  Juda :  and  behold,  they  are  desolate  this  day ;  and  there  is 
not  an  inhabitant  in  them  : 

3.  Because  of  the  wickedness  which  they  have  committed  to  pro- 
voke Me  to  wrath,  and  to  go  and  offer  sacrifice,  and  worship  other 
gods,  which  neither  they,  nor  ye,  nor  your  fathers  knew. 

4.  And  I  sent  to  you  all  My  servants,  the  prophets,  rising  early, 
and  sending,  and  saying :  Do  not  commit  this  abominable  thing, 
which  I  hate.^ 

5.  But  they  heard  not,  nor  inclined  their  ear  to  turn  from  their 
evil  ways,  and  not  to  sacrifice  to  strange  gods. 

6.  Wherefore  My  indignation  and  My  fury  was  poured  forth,  and 
was  kindled  in  the  cities  of  Juda,  and  in  the  streets  of  Jerusalem : 
and  they  are  turned  to  desolation  and  waste,  as  at  this  day. 

7.  And  now  thus  saith  the  Lord^  of  hosts  the  God  of  Israel :  Why 
do  ye  commit  this  great  evil  against  your  own  souls,  that  there  should 
die  of  you  man  and  woman,  child  and  suckling  out  of  the  midst  of 
Juda,  and  no  remnant  should  be  left  you : 

8.  In  that  ye  provoke  Me  to  wrath  with  the  works  of  your  hands, 
by  sacrificing  to  other  gods  in  the  land  of  Egypt,  into  which  ye  are 
come  to  dwell  there :  and  that  ye  should  perish,  and  be  a  curse,  and 
a  reproach  for  all  the  nations  of  the  earth  ? 

9.  Have  ye  forgotten  the  evils  of  your  fathers,  and  the  evils  of  the 
kings  of  Juda,  and  the  evils  of  their  wives,  and  your  evils,  and  the 
evils  of  your  wives,  that  they  have  done  in  the  land  of  Juda,  and  in 
the  streets  of  Jerusalem  ? 

^ 

^  Idolatry.  a  H.  P.  "God."    This  is  wanting  in  several  MSS. 


396  THE  PROPHECY  OF  JEREMIAH. 

10.  They  are  not  cleansed^  even  to  this  day :  neither  have  they 
feared,  nor  walked  in  the  law  of  the  Lord,  nor  in  My  commandments, 
which  I  set  before  you  and  before  your  fathers. 

11.  Therefore  thus  saith  the  Lord  of  hosts  the  God  of  Israel :  Be- 
hold, I  will  set  My  face  against^  you  for  evil :  and  I  will  destroy  all 
Juda. 

12.  And  I  will  take  the  remnant  of  Juda  that  have  set  their  faces 
to  go  into  the  land  of  Egypt,  and^  to  dwell  there  :  and  they  shall  be 
all  consumed  in  the  land  of  Egypt ;  and  they  shall  fall  by  the  sword, 
and  by  famine :  and  they  shall  be  consumed  from  the  least  even  to 
the  greatest :  by  the  sword,  and  by  famine  shall  they  die  :  and  they 
shall  be  for  an  execration,  and  for  a  wonder,  and  for  a  curse,  and  for 
reproach. 

13.  And  I  will  punish  them  that  dwell  in  the  land  of  Egypt,  as  I 
have  punished  Jerusalem,  by  the  sword,  and  by  famine,  and  by  pes- 
tilence. 

14.  And  there  shall  be  none  that  shall  escape  and  remain  of  the 
remnant  of  the  Jews  that  are  gone  to  sojourn  in  the  land  of  Egypt, 
and  that  shall  return  into  the  land  of  Juda,  to  which  they  have  a 
desire  to  return  to  dwell  there  :  there  shall  none  return  but  they  that 
shall  flee. 

15.  Then  all  the  men  that  knew  that  their  wives  sacrificed  to  other 
gods,  and  all  the  women  of  whom  there  stood  by  a  great  multitude, 
and  all  the  people  of  them  that  dwelt  in  the  land  of  Egypt  in  Pha- 
tures,  answered  Jeremiah,  saying : 

16.  As  for  the  word  which  thou  hast  spoken  to  us  in  the  name  of 
the  Lord,  we  will  not  hearken  to  thee : 

17.  But  we  will  certainly  do  every  word  that  shall  proceed  out  of 
our  own  mouth,^  to  sacrifice  to  the  queen  of  heaven,^  and  to  pour  out 
drink-offerings  to  her,  as  we  and  our  fathers  have  done,  our  kings, 
and  our  princes  in  the  cities  of  Juda,  and  in  the  streets  of  Jerusalem : 
and  we  were  filled  with  bread,  and  it  was  well  with  us,  and  we  saw 
no  evil. 

18.  But  since  we  left  off  to  offer  Sacrifice  to  the  queen  of  heaven, 
and  to  pour  out  drink-offerings  to  her,  we  have  wanted  all  things,  and 
have  been  consumed  by  the  sword,  and  by  famine.^ 

19.  And  if  we  offer  sacrifice  to  the  queen  of  heaven,  and  pour  out 


'  p.  "  Ilambled."    JarcW  explains  It  as  meaning  that  their  heart  was  not  touched  with  sorrow. 
*  Amos  9:4.  *  The  conjunction  is  not  in  the  text. 

"  Our  vows.  ■■  The  moon.    Supra  7  :  18 ;  Numb.  30  :  13. 

■  They  ascribe  their  mlefortunes  to  their  neglect  of  superstitious  rites. 


JEREMIAH    XLIV.  397 

drink-offerings  to  her,  did  we  make  cakes  to  worship  her,  to  pour  out 
drink-offerings  to  her,  without  our  husbands  ?^ 

20.  And  Jeremiah  spake  to  all  the  people,  to  the  men,  and  to  the 
women,  and  to  all  the  people  which  had  given  him  that  answer,  say- 

ing :  ^ 

21.  Was  it  not,  the  sacrifice  that  ye  offered  in  the  cities  of  Juda, 
and  in  the  streets  of  Jerusalem,  ye  and  your  fathers,  your  kings,  and 
your  princes,  and  the  people  of  the  land,  which  the  Lord  hath  re- 
membered, and  hath  it  not  entered  into  His  heart  ? 

22.  So  that  the  Lord  could  no  longer  bear,  because  of  the  evil  of 
your  doings,  and  because  of  the  abominations  which  ye  have  commit- 
ted :  therefore  your  land  is  become  a  desolation,  and  an  astonishment, 
and  a  curse,  without  an  inhabitant,  as  at  this  day. 

23.  Because  ye  have  sacrificed  to  idols,  and  have  sinned  against 
the  Lord,  and  have  not  obeyed  the  voice  of  the  Lord,  and  have  not 
walked  in  His  laAV,  and  in  His  commandments,  and  in  His  testimo- 
nies :  therefore  are  these  evils  come  upon  you,  as  at  this  day. 

24.  And  Jeremiah  said  to  all  the  people,  and  to  all  the  women : 
Hear  ye  the  word  of  the  Lord,  all  Juda,  ye  that  dwell  in  the  land  of 
Egypt : 

25.  Thus  saith  the  Lord  of  hosts,  the  God  of  Israel,  saying :  Ye 
and  your  wives  have  spoken  with  your  mouth,  and  fulfilled  with  your 
hands,  saying :  Let  us  perform  our  vows  which  we  have  made  to  offer 
sacrifice  to  the  queen  of  heaven,  and  to  pour  out  drink-offerings  to 
her :  ye  have  fulfilled  your  vows,  and  have  performed  them  indeed. 

26.  Therefore  hear  ye  the  word  of  the  Lord,  all  Juda,  ye  that 
dwdl  in  the  land  of  Egypt :  Behold,  I  have  sworn  by  My  great  name, 
saith  the  Lord ;  that  My  name  shall  no  more  be  named  in  the  mouth 
of  any  man  of  Juda,  in  the  land  of  Egypt,  saying:  The  Lord  God 
liveth. 

27.  Behold,  I  will  watch  over  them  for  evil,  and  not  for  good :  and 
all  the  men  of  Juda  that  are  in  the  land  of  Egypt  shall  be  consumed 
by  the  sword,  and  by  famine,  till  there  be  an  end  of  them. 

28.  And  a  few  men  that  shall  'flee  from  the  sword  shall  return  out 
of  the  land  of  Egypt  into  the  land  of  Juda :  and  all  the  remnant  of 
Juda  that  are  gone  into  the  land  of  Egypt  to  dwell  there,  shall  know 
whose  word  shall  stand.  Mine,  or  theirs. 

29.  And  this  shall  be  a  sign  to  you,  saith  the  Lord,  that  I  will 


"  The  concurrence  of  their  husbands  in  their  ofiferings  encouraged  and  supported  them. 


398  THE    PROPHECY    OF    JEREMIAH. 

punish  you  in  this  place ;  that  ye  may  know  that  My  words  shall  be 
accomplished  indeed  against  you  for  evil. 

30.  Thus  saith  the  Lord :  Behold,  I  will  deliver  Pharao  Ephree, 
king  of  Egypt,  into  the  hand  of  his  enemies,  and  into  the  hand  of 
them  that  seek  his  life ;  as  I  delivered  Sedekiah,  king  of  Juda,  into 
the  hand  of  Nabuchodonosor,  king  of  Babylon,  his  enemy,  and  that 
sought  his  life. 


CHAPTER   XLV. 

THE  PROPHET  COMFORTS  BARUCH  IN  HIS  AFFLICTION. 

1.  The  word  that  Jeremiah  the  prophet  spake  to  Baruch,  the  son 
of  Neriah,  when  he  had  written  these  words  in  a  book,  out  of  the 
mouth  of  Jeremiah,  in  the  fourth  year  of  Joakim,  the  son  of  Josiah, 
king  of  Juda,  saying  : 

2.  Thus  saith  the  Lord,  the  God  of  Israel  to  thee,  Baruch : 

3.  Thou  hast  said :  Woe  is  me,  wretch  that  I  am :  for  the  Lord 
hath  added  sorrow  to  my  sorrow  :^  I  am  wearied  with  my  groans,  and 
I  find  no  rest. 

4.  Thus  saith  the  Lord :  Thus  shalt  thou  say  to  him  -?  Behold, 
them  whom  I  have  built,  I  do  destroy:  and  them  whom  I  have 
planted,  I  do  pluck  up,  and  all  this  land.^ 

5.  And  dost  thou  seek  great  things*  for  thyself?  Seek  not:  for 
behold,  I  will  bring  evil  upon  all  flesh,  saith  the  Lord :  but  I  will 
give  thee  thy  life,  and  save  thee^  in  all  places  whithersoever  thou 
shalt  go. 


*■  The  dangers  and  trials  which  succeeded  each  other  overwhelmed  him. 

•  These  clauses  are  in  inverted  order  in  II. 

*  Ood,  according  to  His  high  counsels,  visits  with  scourges  His  own  favored  land,  and  sometimes  over- 
turns the  thrones  of  His  own  servants. 

*  Tranquillity. 

•  hh\th-  V.  in  taltdem;  also  39  :  18.  P.  "For  a  prey."  L.  "As  a  booty."  Supra  21 :  9:  '^ Quasi 
tpdium  ;"  38  :  2 :  "  Sospes."^  In  the  last  passage,  and  the  two  first  noted,  V.  explains  the  meaning,  drop- 
ping the  figure. 


JEREMIAH    XLVI.  399 

CHAPTER   XLYI. 

A  PROPHECY  AGAIXST  EGYPT.   THE  JEWS  SHALL  RETURX  FROM  CAPTIVITY. 

1.  The  word  of  the  Lord  that  came  to  Jeremiah  the  prophet  against 
the  Gentiles,^ 

2.  Against  Egypt,  against  the  army  of  Pharao  Nechao,  king  of 
Egypt,  which  was  by  the  river  Euphrates,  in  Charcamis,  whom  Na- 
buchodonosor,  the  king  of  Babylon,  defeated,  in  the  fourth  year  of 
Joakim,  the  son  of  Josiah,  king  of  Juda. 

3.  Prepare  ye  the  shiehl  and  buckler,  and  go  forth  to  battle. 

4.  Harness  the  horses,  and  get  up,  ye  horsemen :  stand  forth  with 
helmets,  furbish  the  spears,  put  on  coats  of  mail. 

5.  What  then?  I  have  seen  them  dismayed,  and  turning  their 
backs,  their  valiant  ones  slain :  they  fled  aj>ace,  and  they  looked  not 
back :  terror  was  round  about,  saith  the  Lord. 

6.  Let  not  the  swift  flee  away,  nor  the  strong  think  to  escape : 
they  are  overthrown,  and  fallen  down,  towards  the  north  by  the  river 
Euphrates. 

7.  Who  is  this  that  cometh  up  as  a  flood:  and  his  streams  swell 
like  those  of  rivers  ? 

8.  Egypt  riseth  up  like  a  flood,  and  the  waves  thereof  shall  be 
moved  as  rivers,  and  he  saith :  I  will  go  up,  and  will  cover  the  earth : 
I  will  destroy  the  city  and  its  inhabitants. 

9.  Get  ye  up  on  horses,  and  glory  in  chariots  '?  and  let  the  valiant 
men  come  forth,  the  Ethiopians,  and  the  Lybians  that  hold  the  shield, 
and  the  Lydians^  that  take  and  shoot  arrows. 

10.  For  this  is  the  day  of  the  Lord,  the  God  of  hosts,  a  day  of 
vengeance,  that  He  may  revenge  Himself  of  his  enemies :  the  sword 
shall  devour,  and  shall  be  filled,  and  shall  be  drunk  with  their  blood : 
for  there  is  a  sacrifice  of  the  Lord  God  of  hosts  in  the  north  country, 
by  the  river  Euphrates. 

11.  Go  up  into  Galaad,  and  take  balm,  0  virgin  daughter  of  Egypt : 
in  vain  dost  thou  multiply  medicines ;  there  shall  be  no  cure  for  thee. 

12.  The  nations  have  heard  of  thy  disgrace,  and  thy  howling  hath 


^  The  Egyptians  and  their  allies. 

'  H.  P.  "  Come  up,  ye  horses,  and  rage,  ye  chariots."    The  address  is  highly  poetic. 

'  There  was  a  people  of  this  name  in  Africa. 


^60  THE  PROPHECY  OF  JEREMIAH. 

filled  the  land :  for  the  strong  hath  stumbled  against  the  strong,  and 
both  are  fallen  together. 

13.  The  word  that  the  Lord  spake  to  Jeremiah  the  prophet,  how 
Nabuchodonosor,  king  of  Babylon,  should  come  and  strike  the  land 
of  Egypt : 

14.  Declare  ye  to  Egypt,  and  publish  it  in  Magdal,  and  let  it  be 
known  in  Memphis,  and  in  Taphnis  :  say  ye  :  Stand  up,  and  prepare 
thyself:  for  the  sword  shall  devour  all  round  about  thee. 

15.  Why  are  thy  valiant  men  come  to  nothing  ?  they  stood  not : 
because  the  Lord  hath  overthrown  them. 

16.  He  hath  made  many  fall,  and  one  hath  fallen  upon  another, 
and  they  shall  say :  Arise,  and  let  us  return  to  our  own  people,  and 
to  the  land  of  our  nativity,  from  the  sword  of  the  dove.^ 

17.  Call  ye  the  name^  of  Pharao  king  of  Egypt,  a  tumult  time  hath 
brought.^ 

18.  As  I  live  (saith  the  King,  whose  name  is  the  Lord  of  hosts), 
as  Thabor  is  among  the  mountains,  and  as  Carmel  by  the  sea,''  so 
shall  he  come. 

19.  Furnish  thyself  to  go  into  captivity,  thou  daughter  inhabitant 
of  Egypt :  for  Memphis  shall  be  made  desolate,  and  shall  be  forsaken 
and  uninhabited. 

20.  Egypt  is  like  a  fair  and  beautiful  heifer:  there  shall  come 
from  the  north  one  that  shall  goad  her.^ 

21.  Her  hirelings  also  that  lived  in  the  midst  of  her,  like  fatted 
calves  are  turned  back,  and  are  fled  away  together,  and  they  could 
not  stand  :  for  the  day  of  their  slaughter  is  come  upon  them,  the  time 
of  their  visitation. 

22.  Her  voice  shall  sound  like  brass  f  for  they  shall  hasten  with 
an  army ;  and  with  axes  they  shall  come  against  her,  as  hewers  of 
wood. 

23.  They  have  cut  down  her  forest,  saith  the  Lord,  which  cannot 

*  Of  the  Chaldeans,  on  whose  standard  the  dove  was  painted.    P.  "The  oppressing  sword." 

*  P.  "  They  did  cry  there."  This  is  understood  of  the  exiles  oil  their  return  to  their  country.  Sept 
read  DtS^  ^ith  different  points. 

"  L.  "It  was  but  vaunting ;  he  hath  let  the  time  appointed  pass  by."  Doederlein  explains  it  as  meaning 
that  the  consternation  made  the  retreating  army  pass  by  the  appointed  stopping-place,  and  suffer  a  com- 
plete rout.  In  battle,  each  army  generally  had  a  place  appointed  in  which  the  troops,  if  routed,  might 
rally :  but,  in  this  instance,  the  dispersion  w»is  total.  P.  "  Pharao,  king  of  Egypt,  is  but  a  noise :  he  hath 
passed  the  appointed  time." 

'*  These  mountains  are  images  of  strength  and  stability,  on  which  the  Egjgl^ns  relied;  but  the  pro- 
p^iet  assures  them  that,  even  were  Egypt  strong  as  mount  Thabor,  or  Carmel,  it  could  not  insist  the 
overwhelming  power  of  Nabuchodonosor. 

"  H.  pronounces  the  comparison  excellent.  The  conqueror  is  compared  to  a  ploughman  pushing  on  the 
heifer. 

'  P.  « Like  a  serpent"  L.  "(The  hissing  of)  a  serpent"  The  same  letters,  with  different  points,  gire 
either  meaning. 


JEREMIAH    XLVII.  401 

be  counted :  they  are  multiplied  above  locusts,  and  are  without  num- 
ber. 

24.  The  daughter  of  Egypt  is  confounded,  and  delivered  into  the 
hand  of  the  people  of  the  north. 

25.  The  Lord  of  hosts,  the  God  of  Israel,  hath  said :  Behold,  I 
will  punish^^  the  tumult  of  Alexandria,^^  and  Pharao,  and*  Egypt,  and 
her  gods,  and  her  kings,  and  Pharao,  and  them  that  trust  in  him. 

26.  And  I  will  deliver  them  into  the  hand  of  them  that  seek  their 
lives,  and  into  the  hand  of  Nabuchodonosor,  king  of  Babylon,  and 
into  the  hand  of  his  servants :  and  afterwards  it  shall  be  inhabited 
as  in  the  days  of  old,  saith  the  Lord. 

27.  And  thou.  My  servant  Jacob,  fear  not,  and  be  not  thou  dis- 
mayed, 0  Israel :  for  behold,  I  will  save  thee  from  afar  off,  and  thy 
seed  out  of  the  land  of  thy  captivity  :  and  Jacob  shall  return,  and  be 
at  rest,  and  prosper :  and  there  shall  be  none  to  terrify  him. 

28.  And  thou.  My  servant  Jacob,  fear  not,  saith  the  Lord :  be- 
cause I  am  with  thee ;  for  I  will  consume  all  the  nations  to  which  I 
have  cast  thee  out :  but  thee  I  will  not  consume ;  but  I  will  correct 
thee  in  judgment  f^  neither  will  I  spare  thee  as  if  thou  wert  innocent. 


CHAPTER  XLVIL 


A   PROPHECY    OF   THE   DESOLATION   OF   THE   PHILISTINES,   OF   TYRE,    SIDON,   GAZA, 

AND    ASCALON. 

1.  The  word  of  the  Lord  that  came  to  Jeremiah  the  prophet  against 
the  people  of  Palestine,  before  Pharao  took  Gaza  -} 

2.  Thus  saith  the  Lord :  Behold,  there  come  up  waters  out  of  the 
north,^  and  they  shall  be  as  an  overflowing  torrent,  and  they  shall 
cover  the  land,  and  all  that  is  therein,  the  city  and  the  inhabitants 
thereof:  then  the  men  shall  cry,  and  all  the  inhabitants  of  the  land 
shall  howl, 

"  Lit.  "Visit." 

"  P.  "  I  will  punish  the  multitude  of  No."  J^JD  jIDX-bX-  The  text  is  understood  of  Amon  of  No,  a 
divinity  worshipped  in  No,  that  is,  Thebes,  a  city  of  Upper  Egypt.  V.  represents  pDH :  which  is  in 
294  K.    •  ' 

"^  P.  "In  measure:"  with  moderation.    Supra  10  :  24;  30  :  11. 

^  It  is  not  known  when  this  event  happened.    R.  thinks  that  it  was  previous  to  the  war  between  the 
Egyptians  and  Assyrians.    Gaza  was  one  of  the  chief  cities  of  the  Philistines. 
"^  The  forces  are  likened  to  rushing  waters. 

26 


402  THE  PROPHECY  OF  JEREMIAH. 

3.  At  the  noise  of  the  marching  of  his  soldiers,  under  arms,^  at 
the  rushing  of  his  chariots,  and  the  multitude'*  of  his  wheels.  The 
fathers  have  not  looked  back  to  the  children,  for  feebleness  of  hands,^ 

4.  Because  of  the  coming  of  the  day,  in  which  all  the  Philistines 
shall  be  laid  waste,  and  Tyre  and  Sidon  shall  be  destroyed  with  all 
the  rest  of  their  helpers.  For  the  Lord  hath  wasted  the  Philistines, 
the  remnant  of  the  isle  of  Cappadocia  :^ 

5.  Baldness'^  is  come  upon  Gaza :  Ascalon  hath  held  her  peace,^ 
with  the  remnant  of  their  valley  :^  how  long  shalt  thou  cut  thyself  ?^® 

6.  0  thou  sword  of  the  Lord,^^  how  long  wilt  thou  not  be  quiet  ? 
Go  into  thy  scabbard,  rest,  and  be  still. 

7.  How  shall  it  be  quiet,  when  the  Lord  hath  given  it  a  charge^^ 
against  Ascalon,  and  against  the  countries  thereof  by  the  sea  side, 
and  there  hath  made  an  appointment  for  it  ? 


CHAPTER  XLVIIL 

A  PROPHECY  OF   THE   DESOLATION   OF  MOAB   FOR  THEIR  PRIDE:  BUT  THEIR  CAPTIVITY 
SHALL   AT    LAST    BE    RELEASED. 

1.  Against  Moab  thus  saith  the  Lord  of  hosts,  the  God  of  Israel : 
Woe  to  Nabo,^  for  it  is  laid  waste,  and  confounded :  Cariathaim  is 
taken :  the  strong  city^  is  confounded,  and  hath  trembled. 


*  The  text  makes  no  monUon  of  arms ;  but  the  term  rendered  "  marching"  has  a  cognate  word  in 
Syriac,  meaning  to  advance.  Syr.,  Chald.  support  this  view.  P.  "  At  the  noise  of  the  stamping  of  the 
hoofs  of  his  strong  hones."    V.  understands  the  latter  term  of  strong  men. 

*  P.  "The  rumbling."    The  same  term  is  translated  in  different  ways.   Supra  46  :  25. 

»  Wholly  occupied  with  their  own  safety,  they  shall  not  look  to  save  their  children.  The  term  rendered 
feeblenei<s  means  consternation,  which  makes  men  powerless. 

«  They  came  from  Caphthor,  which  is  thought  to  be  Cyprus,  or  Crete.  V.  renders  it  C&pp«docia.  *'  ^}<" 
may  denote  a  country  beyond  the  sea. 

"*  It  was  among  the  chief  signs  of  mourning. 

•  P.  "Is  cut  off."  The  Terb  bears  both  meanings.  Silence  may  be  taken  as  the  result  of  deep  griet 
Ascalon,  one  of  the  chief  cities  of  the  Philistines,  was  cut  off  with  Gaza,  by  the  conquerors. 

•  The  neighboring  country,  which  was  low, 

'°  Make  incisions  after  the  manner  of  weepers. 

"  This  apostrophe  may  be  from  the  Philistines,  or  from  the  prophet  contemplating  the  exercise  of 
Dirlne  justice  on  those  cities.    It  is  a  beautiful  and  striking  representation  of  it. 

'9  The  special  decree  of  God  directing  these  orentu  is  affirmed,  for  eyen  the  passions  of  meiVtSerre  for 
the  execution  of  the  Divine  counsels. 

*■  This  and  the  other  cities,  afterwards  mentioned,  formerly  belonged  to  the  tribes  of  Suben  and  Gad; 
but  after  the  Israelites  were  led  Into  captivity,  they  fell  under  the  power  of  the  Moabites. 
3  P.  "  Misgab."    It  means  lofty. 


JEREMIAH    XLVIII.  408 

2.  There  is  no  more  rejoicing  in  Moab  over  Hesebon  :^  they  have 
devised  evil.  Come,  and  let  us  cut  it  oiF  from  being  a  nation.  There- 
fore shalt  thou  in  silence  hold  thy  peace,*  and  the  sword  shall  follow 
thee. 

3.  A  voice  of  crying  from  Oronaim :  waste,  and  great  destruction. 

4.  Moab  is  destroyed :  proclaim  a  cry  for  her  little  ones.^ 

5.  For  by  the  ascent  of  Luith  shall  the  mourner  go  up  with  weep- 
ing :  for  in  the  descent  of  Oronaim  the  enemies  have  heard  a  howling 
of  destruction  :* 

6.  Flee,  save  your  lives  :  and  be  as  heath''  in  the  wilderness. 

7.  For  because  thou  hast  trusted  in  thy  bulwarks,^  and  in  thy  trea- 
sures, thou  also  shalt  be  taken :  and  Ghamos®  shall  go  into  captivity, 
his  priests  and  his  princes'^  together. 

8.  And  the  spoiler  shall  come  upon  every  city :  and  no  city  shall 
escape  :  and  the  valleys  shall  perish,  and  the  plains  shall  be  de- 
stroyed ;  for  the  Lord  hath  spoken  : 

9.  Give  a  flower  to  Moab,  for  in  its  flower  it  shall  go  out :"  and 
the*  cities  thereof  shall  be  desolate,  and  uninhabited. 

10.  Cursed  be  he  that  doeth  the  work  of  the  Lord  deceitfully  :^ 
and  cursed  be  he  that  withholdeth  his  sword  from  blood. 

11.  Moab  hath  been  fruitfuP^  from  his  youth,  and  hath  rested  upon 
his  lees  ;^*  and  hath  not  been  poured  out  from  vessel  to  vessel,  nor 
hath  gone  into  captivity :  therefore  his  taste  hath  remained  in  him, 
and  his  scent  is  not  changed. ^^ 

12.  Therefore  behold,  the  days  come,  saith  the  Lord,  and  I  will 
send  him  men  that  shall  order  and  overturn  his  bottles :  and  they 


^  Hesebon  was  a  city  of  Moab.  II.  P.  "  In  Hesebon  they  have  devised  evil  against  it."  There  is  an 
elegant  play  on  the  term  :  mtS^P  TIUK'n^. 

*  >J3"if\  |^1D-DJ»  "Also  thou  shalt  be  cut  down,  0  Madmen."  P.  The  verb  contains  an  allusion 
to  the  name  of  the  city.    V.  gives  it  a  different  signification,  which,  however,  it  admits. 

'  P.  "  Her  little  ones  have  caused  a  cry  to  be  heard." 

"  The  general  desolation  is  expressed  by  the  weeping  and  howling  of  those  who  go  up  or  descend 
certain  places  of  Moab. 

'  Supra  17  :  6.  The  term  may  signify  naked.  The  3Ioabites  are  exhorted  to  provide  for  their  safety, 
even  at  the  loss  of  all  they  possess. 

^  H.  P.  "  Works."    Syr ,  Sept.  understand  "  bulwarks,"  which  interpretation  11.  approves. 

'  The  deity  worshipped  by  the  Moabites.  "'  Those  who  wcJrship  him. 

"  V.  takes  it  ironically,  as  if  a  flower  were  to  be  given  to  Moab  in  token  that  this  people  should  perish, 
or  be  led  captive,  whilst  still  in  flower.  P.  "Give  wings  unto  Moab,  that  it  may  flee  and  get  away."  R. 
translates  it :  "  Give  headdress  to  Moab,  for  by  her  head  dress  she  shall  be  led  captive."  It  was  customary 
to  seize  the  female  slaves  by  their  locks  of  hair,  and  lead  them  forward. 

*®  The  force  of  this  term  is  perceived  from  the  following  member:  He  that  does  not  execute  effectually 
and  strenuously  the  decree  of  God  against  sinners,  appears  to  trifle  with  the  Divine  authority.  This  is 
said  in  reference  to  a  people  doomed  to  destruction. 

^^  P.  "At  his  ease."    The  tranquil  and  secure  condition  of  Moab  is  stated. 

"  Wine  resting  upon  its  lees  is  wine  undisturbed,  preserved  from  former  times,  and  improved  in 
strength  and  flavor.    Moab  is  compared  to  it,  as  hitherto  enjoying  peace. 

"  The  prosperous  state  of  Moab  is  represented  under  this  image. 


404  THE  PROPHECY  OF  JEREMIAH. 

shall  cast  him  down/*'  and  shall  empty  his  vessels,  and  break  their 
bottles  one  against  another. 

13.  And  Moab  shall  be  ashamed  of  Chamos,^^  as  the  house  of  Israel 
was  ashamed  of  Bethel, ^^  in  which  they  trusted. 

14.  How  do  ye  say  :  We  are  valiant,  and  stout  men  in  battle  ? 

15.  Moab  is  laid  waste,  and  they  have  cast  down  her  cities  ;^^  and 
her  choice  young  men  are  gone  down  to  the  slaughter  ;^  saith  the 
King,  whose  name  is  the  Lord  of  hosts. 

16.  The  destruction  of  Moab  is  near  to  come  :  the  calamity  thereof 
shall  come  on  exceeding  swiftly. 

17.  Comfort^^  him,  all  ye  that  are  round  about  him,  and  all  ye 
that  know  His  name,  say  :  How  is  the  strong  staff  broken,  the  beau- 
tiful rod  ? 

18.  Come  down  from  thy  glory,  and  sit  in  thirst,  0  thou  that 
dwellest  daughter  of  Dibon  -P  because  the  spoiler  of  Moab  is  come  up 
to  thee  ;  he  hath  destroyed  thy  bulwarks. 

19.  Stand  in  the  way,  and  look  out,  0  thou  that  dwellest  in 
Aroer  :^  inquire  of  him  that  fleeth  :  and  say  to  him^  that  hath 
escaped :  What  is  done  ? 

20.  Moab  is  confounded,  because  he  is  overthrown :  howl  ye,  and 
cry :  tell  ye  it  in  Arnon,  that  Moab  is  w^asted. 

21.  And  judgment  is  come  upon  the  plain  country,  upon  Helon, 
and  upon  Jasa,  and  upon  Mephaath, 

22.  And  upon  Dibon,  and  upon  Nabo,  and  upon  the  house  of  De- 
blathaim, 

23.  And  upon  Cariathaim,  and  upon  Bethgamul,  and  upon  Beth- 
maon, 

24.  And  upon  Carioth,  and  upon  Bosra,  and  upon  all  the  cities  of 
the  land  of  Moab,  far  or  near. 


"  p.  '*I  will  send  unto  him  wanderers  that  shall  cause  him  to  wander,  and  shall  empty  his  vessels." 
L.  "I  will  send  him  tappers  that  will  tap  him."  The  image  is  of  a  vessel  from  which  the  wine  is  drawn 
ofT  and  racked  into  another  vessel.    The  transfer  of  the  Moabites  to  Chaldea  is  intimated. 

"  Seeing  that  this  deity  gave  them  no  help  against  their  enemies. 

>•  The  place  is  put  for  the  golden  calf  worshipped  there. 

'**  P.  "And  is  gone  up  out  of  her  cities."  L.  "Into  her  cities  hath  (the  enemy)  ascended."  Orotlus, 
Cornelius  a  Lapide,  and  R.  "  Tht  smoke  of  her  cities  is  gone  up." 

*  To  be  slain. 

^  The  nation  is  spolcen  of  under  the  image  of  a  female :  the  people  is  referred  to  in  the  masculine 
gender. 

*  This  city  was  on  the  river  Arnon.  Its  desolation  is  represented  by  thirst,  or  drought,  as  it  usually 
abounded  with  water. 

«  P.  "  0 !  inhabitant  of  Aroer."    This  was  a  city  of  the  Ammonites. 

"  P.  "  Her."  According  to  R.  n  i«  paragogic,  not  intended  to  mark  the  gender.  The  inhabitants 
inquire  into  the  cause  of  the  flight  of  those  whom  they  meet. 


JEREMIAH    XLVIII.  405 

25.  The  horn  of  Moab  is  cut  off,  and  his  arm  is  broken,  saith  the 
Lord. 

26.  Make  him  drunk,^^  because  he  lifted  up  himself  against  the 
Lord  '}^  and  Moab  shall  dash  his  hand  in  his  own  vomit  :^  and  he  also 
shall  be  in  derision. 

27.  For  Israel  hath  been  a  derision  for  thee,  as  though  thou  hadst 
found  him  amongst  thieves  :  for  thy  words  therefore,  which  thou  hast 
spoken  against  him,  thou  shalt  be  led  away  captive.^ 

28.  Leave  the  cities,  and  dwell  in  the  rock,  ye  that  dwell  in  Moab  : 
and  be  ye  like  the  dove  that  maketh  her  nest  in  the  mouth  of  the 
hole  in  the  highest  place.^ 

29.  We  have  heard  the  pride  of  Moab  :  he  is  exceeding  proud ; 
his  haughtiness,  and  his  arrogancy,  and  his  pride,  and  the  loftiness 
of  his  heart. 

30.  I  know,  saith  the  Lord,  his  boasting;^  and  that  his  strength  is 
not  according  to  it;  neither  hath  he  endeavored  to  do  according  as 
he  was  able.^^ 

^    31.  Therefore  will  I  lament  for  Moab,  and  I  will  cry  out  to  all 
Moab,  for  the  men  of  the  brick-walP^  that  mourn. 

32.  0  vineyard^  of  Sabama,  I  will  weep  for  thee,  with  the  mourn- 
ing of  Jazer  :^^  thy  branches  are  gone  over  the  sea :  they  are  come 
even  to  the  sea  of  Jazer :  the  robber^  hath  rushed  in  upon  thy  har- 
vest and  thy  vintage. 

33.  Joy  and  gladness  are  taken  away  from  Carmel,^  and  from  the 
land  of  Moab :  and  I  have  taken  away  the  wine  out  of  the  presses  : 
the  treader  of  the  grapes  shall  not  sing  the  accustomed  cheerful 
tune.^^ 


*'  This  means  to  give  him  over  to  the  wild  manner  of  acting  of  a  drunken  man. 

^  By  resisting  the  Israelites,  and  stripping  them  of  their  possessions. 

-■'  P.  "  Shall  wallow  :"  after  the  manner  of  a  drunken  man.  The  humiliation  which  he  shall  suffer,  is 
signified. 

'^^  P.  "  For  since  thou  spakest  of  him,  thou  skippedst  for  joy."  Chald.  supports  V.  Louis  de  Dieu  and 
R.  assent. 

^  II.  P.  "In  the  sides  of  the  hole's  mouth."  Doves  are  said  to  build  their  nests  in  the  sides  of  caves, 
rather  than  in  the  roof. 

2^  P.  -'His  wrath." 

"  P.  "But  it  shall  not  he  so;  his  lies  shall  not  so  effect  it."  A  difference  in  punctuation  gives  either 
meaning.    V.  is  free.    Moab  could  not  do  as  he  boasted :  his  threats  were  false. 

^"^  P.  "  Mine  heart  shall  mourn  for  the  men  of  Kirheres.''''  R.  understands  it  thus :  "  Moab  shall  mourn." 
V.  translates  the  name  of  the  city,  which  strictly  means  "  Potsherd." 

33  p  £«  Vine."  Sabama  was  surrounded  by  vineyards,  which  reached  even  the  neighboring  lake  of 
Jazer,  and  were  also  on  the  other  side. 

="  The  prophet  laments  the  devastation  of  the  vineyards  of  Sabama  more  than  that  of  Jazer.  The  text 
expresses  greater  mourning. 

2'  P.  "The  spoiler." 

^-  P.  "  The  plentiful  field."   Sapra  2  :  7. 

"  P.  "None  shall  tread  with  shouting;  their  shouting  shall  be  no  shouting."  The  shout  of  enemies 
shall  take  the  place  of  the  shout  of  the  treaders  in  the  wine  presses. 


406  THE    PROPHECY    OF    JEREMIAH. 

34.  From  the  cry  of  Hesebon  even  to  Eleale,  and  to  Jasa,  they 
have  uttered  their  voice  ;^  from  Segor  to  Oronaim  as  a  heifer  of  three 
years  old  :  the  waters  also  of  Nemrim^^  shall  be  very  bad. 

35.  And  I  will  take  away  from  Moab,  saith  the  Lord,  him  that 
offereth  in  the  high  places,  and  that  sacrificeth  to  his  gods. 

36.  Therefore  my  heart'*''  shall  sound  for  Moab  like  pipes:  and  my 
heart  shall  sound  like  pipes  for  the  men  of  the  brick-wall  -.^^  because 
he  hath  done  more  than  he  could,  therefore  they  have  perished."^ 

37.  For  every  head  shall  be  bald,  and  every  beard  shall  be  shaven  : 
all  hands  shall  be  tied  together  -J^  and  upon  every  back  there  shall 
be  haircloth. 

38.  Upon  all  the  house-tops  of  Moab,  and  in  the  streets  thereof 
general  mourning :  because  I  have  broken  Moab  as  an  useless  vessel, 
saith  the  Lord. 

39.  How  is  it  overthrown,  and  they  have  howled  ?  How  hath  Moab 
bowed  down  the  neck,  and  is  confounded?  And  Moab  shall  be  a  deri- 
sion and  an  example  to  all  round  about  him. 

40.  Thus  saith  the  Lord :  Behold,"^  he  shall  fly  as  an  eagle,  and 
shall  stretch  forth  his  wings  to  Moab. 

41.  Carioth  is  taken,  and  the  strongholds  are  won  :  and  the  heart 
of  the  valiant  men  of  Moab  in  that  day  shall  be  as  the  heart  of  a 
woman  in  labor. 

42.  And  Moab  shall  cease  to  be  a  people ;  because  he  hath  gloried 
against  the  Lord, 

43.  Fear,  and  the  pit,  and  the  snare  come"^  upon  thee,  0  inhabitant 
of  Moab,  saith  the  Lord. 

44.  He  that  shall  flee  from  the  fear,  shall  fall  into  the  pit :  and  he 
that  shall  get  up  out  of  the  pit,  shall  be  taken  in  the  snare :  for  I 
will  bring  upon  Moab  the  year  of  their  visitation,  saith  the  Lord. 

45.  They  that  fled  from  the  snare  stood  in  the  shadow  of  Hesebon  : 
but  there  came  a  fire  out  of  Hesebon,  and  a  flame  out  of  the  midst  of 


"  Th«  cry  of  the  fugitires  from  Ilesebon  shall  be  continued  to  £]eale  and  to  Jasa.  It  is  compared  to 
that  of  a  heifer,  three  years  old,  lowing  after  her  calf. 

'^  A  place  with  that  name  is  not  known ;  but  it  is  clear  that  waters  ordinarily  salubrious  and  abundant 
in  the  country  of  Moab,  are  meant.  Isai.  15  :  C.  P. '« Shall  be  desolate."  The  distress  arislnjj  from  hostile 
raTages  may  be  understood. 

*"  The  heart  of  the  prophet.  He  knew  that  Moab  was  justly  ponished,  and  he  fully  acquiesced  in  the 
Divine  counsels :  yet  a  feeling  of  compassion  was  awakened  by  the  contemplation  of  the  chastisement 

''  Pipes  used  for  plaintive  tunes  shall  be  played  for  Kirheres. 

**  P.  '•  Because  the  riches  that  he  hath  potten  are  perished."    The  loss  of  his  wealth  is  deplored. 

«  P.  "  Upon  all  the  hands  shall  b«  cuttings"— incisions,  such  as  were  made  by  weepers.  V.  seems  to 
mean  that  the  hands  shall  be  bound  with  chains. 

**  Nabuchodonosor. 

**  Isai.  24  :  17.    The  passages  bear  a  close  resemblance. 


JEREMIAH    XLIX.  407 

Seon  :  and  it  Shall  devour  part^*^  of  Moab,  and  the  crown  of  the  head 
of  the  children  of  tumult. 

46.  Woe  to  thee,  Moab ;  thou  hast  perished,  0  people  of  Chamos  :'*^ 
for  thj  sons  and  thj  daughters  are  taken  captives. 

47.  And  I  will  bring  back  the  captivity  of  Moab  in  the  last  days,^ 
saith  the  Lord.     Hitherto  the  judgments  of  Moab. 


CHAPTER   XLIX. 

THE   LIKE    DESOLATION    OF    AMMON,  OF   IDUMEA,  OF   THE   SYRIANS,  OF    THE  AGARENES, 

AND    OF    THE    ELAMITES. 

1.  Against^  the  children  of  Ammon.  Thus  saith  the  Lord  :  Hath 
Israel  no  sons  ?  or  hath  he  no  heir  ?  Why  then  doth  Melchom^  inhe- 
rit Gad,^  and  his  people'*  dwell  in  his  cities  ? 

2.  Therefore  behold,  the  days  are  coming,  saith  the  Lord,  and  I 
will  cause  the  noise  of  war  to  be  heard  in  Rabbath^  of  the  children  of 
Ammon  :  and  it  shall  be  reduced  to  a  heap  :®  and  her  daughters''  shall 
be  burnt  with  fire ;  and  Israel  shall  possess  them  that  have  possessed 
him,^  saith  the  Lord. 

3.  Howl,  0  Hesebon,  for  Hai®  is  wasted.  Cry,  ye  daughters  of 
Rabbath,  gird  yourselves  with  haircloth  :  mourn  and  go  about  by  the 
hedges  :  for  Melchom^*^  shall  be  carried  into  captivity,  his  priests,  and 
his  princes  together. 

4.  Why  gloriest  thou  in  the  valleys  ?  thy  valley  hath  flowed  away," 


^  p.  "The  corner"— the  extremity.    Syr.  understands  the  beard.  The  passage  is  borrowed  from  a  poet 
quoted  by  Moses.   Numb.  21  :  28. 
*■■  The  object  of  their  worship. 

^  The  return  of  the  Moabites  from  captivity  was  not  general,  or  remarkable.    Such  predictions  have 
their  fulfilment  in  the  conversion  of  nations. 

^  The  text  has  the  prefix  of  the  dative  case.    P.  "Concerning."    L.  "Against." 

2  The  deity  of  the  Ammonites  was  so  called.  3  Kings  11  :  6;  4  Kings  23  :  13.    P.  "Their  king."    This 
expresses  the  meaning  of  the  word  ;  but  it  is  here  a  proper  name.   See  also  infra  v.  3.  L.  has  "  Malcom." 
^  After  the  Israelites  had  been  led  into  captivity,  the  Ammonites  got  possession  of  this  portion  of  their 
land,  and  introduced  the  worship  of  their  favorite  idol. 

*  His  worshippers,  the  Ammonites.  '  A  chief  city. 

"  P.  "  It  shall  be  a  desolate  heap."  ■"  Dependent  villages. 

*  P.  "Then  shall  Israel  be  heir  unto  them  that  were  his  heirs."    The  Israelites  were  to  recover  pos- 
session of  their  lands  which  had  fallen  into  the  hands  of  the  Ammonites. 

^  A  neighboring  city  of  the  Moabites,  from  which  the  danger  was  great  to  the  Ammonites. 
'°  The  idol. 

**  The  fairest,  richest  valley  is  desolate,  either  by  an  inundation  which  has  swept  over  it,  or  by  the 
immense  slaughter,  of  which  torrents  of  blood  give  evidence. 


408  THE    PROPHECY    OF    JEREMIAH. 

0  delicate^^  daughter,  that  hast  trusted  in  thy  treasures,  and  hast 
said :  Who  shall  come  to  me  ?^^ 

5.  Behold,  I  will  bring  a  fear  upon  thee,  saith  the  Lord  God  of 
hosts,  from  all  that  are  round  about  thee :  and  ye  shall  be  scattered 
every  one  out  of  one  another's  sight :  neither  shall  there  be  any  to 
gather  together  them  that  flee. 

6.  And  afterwards  I  will  cause  the  captives  of  the  children  of  Am- 
mon  to  return,  saith  the  Lord. 

7.  Against  Edom.  Thus  saith  the  Lord  of  hosts :  Is  wisdom  no 
more  in  Theman  V'^  counsel  is  perished  from  her  children  :^^  their  wis- 
dom is  become  unprofitable. 

8.  Flee  and  turn  your  backs :  go  down  into  the  deep  hole,^°  ye  in- 
habitants of  Dedan  :^^  for  I  have  brought  the  destruction  of  Esau 
upon  him,  the  time  of  his  visitation. ^^ 

9.  If  grape-gatherers  had  come  to  thee,  would  they  not  have  left  a 
bunch  ?  If  thieves,  in  the  night,  they  would  have  taken  what  was 
enough  for  them. 

10.  But  I  have  made  Esau  bare ;  I  have  revealed  his  hiding 
places,^^  and  he  cannot  be  hid :  his  seed  is  laid  waste,  and  his  breth- 
ren, and  his  neighbors,  and  he  shall  not  be. 

11.  Leave  thy  fatherless  children :  I  will  preserve  them  alive : 
and  thy  widows  shall  hope  in  Me.^ 

12.  For  thus  saith  the  Lord :  Behold,  they  whose  judgment  was 
not  to  drink  of  the  cup,^^  shall  certainly  drink  :  and  shalt  thou  come 
off  as  innocent  ?^  thou  shalt  not  come  off  as  innocent,  but  drinking 
thou  shalt  drink. 

13.  For  I  have  sworn  by  Myself,  saith  the  Lord,  that  Bosra  shall 
become  a  desolation,  and  a  reproach,  and  a  desert,  and  a  curse  :  and 
all  her  cities  shall  be  everlasting  wastes. 

14.  I  have  heard  a  rumor  from  the  Lord,^  and  an  ambassador  is 


"  p.  "Backsliding." 

"  Who  shall  attack  me?    She  felt  secure  and  confident. 

^*  A  province  of  Idumea  bore  this  name,  irhich  is  here  applied  to  the  whole  country.  The  inhabitants 
were  famed  for  wisdom. 

"  II,  P.  "Is  counsel  perif hed from  the  prudent?"  D^JUD-    The  punctuation  determines  the  meaning. 

"•  Take  refuge  in  caves.  Infra  30.  "  A  city  of  Idumea.  Ezek.  23  :  13. 

"  Puuisbmont. 

"  The  recesses  of  the  country  became  known  to  the  invaders. 

''  This,  according  to  Grotius,  implies  that  neither  widows  nor  children  shall  survive. 

°>  They  being  comparatively  innocent,  did  not  seem  to  merit  punishment.  The  cup  is  taken  for 
affliction. 

=»  P.  "Unpunished." 

^  Abdiah  1.  The  similitude  of  the  words  and  sentiments  is  so  great,  that  either  prophet  seems  to  have 
copied  the  other.  The  prediction  regards  war  to  be  made  against  Idumea.  A  messenger  is  despatched 
to  move  the  nations  to  engage  in  it. 

V 


JEREMIAH    XLIX.  409 

sent  to  the  nations :  Gather  yourselves  together,  and  come  against 
her ;  and  let  us  rise  up  to  battle. 

15.  For  behold,  I  have  made  thee  small  among  the  nations,  despi- 
cable among  men. 

16.  Thy  arrogancy^^  hath  deceived  thee,  and  the  pride  of  thy 
heart :  0  thou  that  dwellest  in  the  clifts  of  the  rock,  and  endeavorest 
to  lay  hold  on  the  height  of  the  hill :  but  though  thou  shouldst  make 
thy  nest  as  high  as  the  eagle,^^  I  will  bring  thee  down  from  thence, 
saith  the  Lord. 

17.  And  Edom  shall  be  desolate  :  every  one  that  shall  pass  by  it, 
shall  be  astonished,  and  shall  hiss  at  all  its  plagues. 

18.  As  Sodom  was  overthrown,^^  and  Gomorra,  and  the  neighbors 
thereof,  saith  the  Lord  :  not  a  man  shall  dwell  there,  and  no  son  of 
man^  shall  inhabit  it. 

19.  Behold,  one^^  shall  come  up  as  a  lion  from  the  swelling^  of  the 
Jordan,  against  the  strong  and  beautiful  ;^  for  I  will  make  him  run 
suddenly  upon  her  :^^  and  who  shall  be  the  chosen  one^^  whom  I  may 
appoint  over  her  ?  for  who  is  like  to  Me  ?  and  who  shall  abide  Me  ?^ 
and  who  is  that  shepherd,^  that  can  withstand  My  countenance  ?^ 

20.  Therefore  hear  ye  the  counsel  of  the  Lord,  which  He  hath 
taken  concerning  Edom ;  and  His  thoughts,  which  He  hath  had  con- 
cerning the  inhabitants  of  Theman  :  surely  the^  little  ones  of  the 
flock  shall  cast  them  down ;  of  a  truth  they  shall  destroy  them  with 
their  habitation. 

21.  At  the  noise  of  their  falF  the  earth  is  moved  :  the  cry  of  their 
voice  is  heard  in  the  Red  sea.^ 

22.  Behold,  he  shall  come  up  as  an  eagl«,^^  and  fly :  and  he  shall 


2*  H.  P.  "  Terribleness."    L.  "  Hastiness." 

2*  Abdiah  4.  28  q^^  19  .  24. 

^  This  phrase  is  equivalent  to  man.  ^  A  hostile  king.  Infra  50  :  44. 

^  II.  is  understood  of  fair  groves  on  the  banks  of  the  Jordan. 

^  P.  "  Against  the  habitation  of  the  strong."  This  phrase  was  applied  to  Idumea,  as  steep  and  difficult 
of  access. 

'*  P.  "Run  away  from  her."  L.  "I  will  hasten  him,  (and)  make  him  suddenly  prevail  against  her." 
This  accords  better  with  V.    R.  explains  the  text  of  the  dispersion  of  the  Idumeans  from  their  country. 

^^  The  leader  of  the  assault.    God  is  said  to  do  what  happens  under  the  direction  of  His  Providence. 

^  P.  "  Who  will  appoint  me  the  time  ?"  The  terms  have  reference  to  judicial  examination-day  of  trial. 
Compare  Job  9  :  16.    God  asks  who  shall  question  and  examine  into  the  justice  of  His  judgments? 

^*  Ruler. 

"  P.  "That  will  stand  before  Me?"  Job  41  :  1. 

^  According  to  R.,  a  particle  of  comparison  may  be  understood.  The  enemy  shall  tear  in  pieces  the 
Idumeans,  as  weak  lambs.  They  shall  make  their  dwelling  desolate,  and  destroy  them.  P.  "  The  least 
of  the  flock  shall  draw  them  out."  L.  "  Shall  drag  them  away."  By  the  least  of  the  flock,  he  understands 
the  common  people. 

^  At  the  crash  as  of  a  falling  rock.  as  Which  was  on  the  confines  of  Judea. 

^  Supra  48  :  40,  41. 


410  THE  PROPHECY  OF  JEREMIAH. 

spread  his  wings  over  Bosra :  and  on  that  day  the  heart  of  the  valiant 
ones  of  Edom  shall  be  as  the  heart  of  a  woman  in  labor. 

23.  Against  Damascus.'^'^  Emath^^  is  confounded,  and  Arphad  :^ 
for  they  have  heard  very  bad  tidings,^  they  are  troubled  in  the  sea  :^ 
through  care  they  could  not  rest. 

24.  Damascus  is  undone :  she  is  put  to  flight :  trembling  hath 
seized  on  her :  anguish  and  sorrows  have  taken  her  as  a  woman  in 
labor. 

25.  How  have  they  forsaken^  the  city  of  renown,  the  city  of  joy? 

26.  Therefore  her  young  men  shall  fall  in  her  streets  :  and  all  the 
men  of  war  shall  be  silent^^  on  that  day,  saith  the  Lord  of  hosts. 

27.  And  I  will  kindle  a  fire  on  the  walF  of  Damascus,  and  it  shall 
devour  the  strongholds^^  of  Benadad.^^ 

28.  Against  Cedar,  and  against  the  kingdoms  of  Asor,^  which  Na- 
buchodonosor,  king  of  Babylon,  smote.  Thus  saith  the  Lord ;  Arise,^^ 
and  go  ye  up  to  Cedar,  and  spoil  the  children  of  the  east.^^ 

29.  They  shall  take  their  tents,^  and  their  flocks ;  and  shall  carry 
off"  for  themselves  their  curtains,^  and  all  their  vessels,  and  their 
camels :  and  they  shall  call  fear  upon  them  round  about.^ 

30.  Flee  ye,  get  away  speedily,  sit  in  deep  holes,^  ye  that  inhabit 
Asor,  saith  the  Lord:  for  Nabuchodonosor^  king  of  Babylon,  hath 
taken  counsel  against  you,  and  hath  conceived  designs  against  you.^ 

31.  Arise,  and  go  up  to  a  nation  that  is  at  ease,  and  that  dwelleth 
securely,  saith  the  Lord :  they  have  neither  gates,  nor  bars :  they 
dwell  alone. 

32.  And  their  camels  shall  be  for  a  spoil,  and  the  multitude  of  their 
cattle  for  a  booty :  and  I  will  scatter  into  every  wind  them  that  have 

*"  The  kingdortTftf  Damascus  had  been  overturned  by  the  Assyrians.  It  appears  to  have  risen  anew, 
under  some  form;  or,  at  least,  some  cities  obtained  importance. 

*'  A  city  of  Syria  on  the  Orontes,  called  also  Epiphania. 

*'  Not  far  from  Emath.    It  was  called  Kaphan. 

*»  The  calamities. 

**  Tbey  melt  away  through  fear.  In  the  islands,  or  on  the  shores  of  the  aea,  there  is  consternation. 
There  is  no  security :  all  are  in  trepidation. 

**  l\  '•  How  is  the  city  of  praise  not  left,  the  city  of  my  joy!"  These  seem  to  be  the  expressions  of  a 
citizen  amased  at  the  sudden  desolation  of  a  city  so  lately  full  of  people, 

•  Being  struck  down.    P.  "Shall  bo  cut  off.''    V.  expresses  the  literal  force  of  the  term. 

*  Houses  were  formerly  built  on  the  city  walls,  and  were  usually  the  first  to  be  set  on  fire,  when  the 
city  was  burnt. 

«  11.  l\  "  Palaces."  «  A  Syrian  king. 

**•  This  appears  to  denote  a  district  of  Arabia  Petrwa,  contiguous  to  Cedar,  divided  into  several  small 
principalities. 
*•  This  seems  addressed  to  the  troops  of  Nabuchodonosor. 
»»  The  Arabians  were  so  styled.  Judges  6  :  83:  Job  1:3. 
**  Planted  temporarily,  whilst  the  shepherds  dwelt  in  a  particular  place. 

*«  The  covering  of  the  tents.  »»  By  their  shouts  they  spread  terror. 

"  P.  "  Dwell  deep."    Seek  safety  in  hiding  places. 
"  The  text  has  the  affix  of  the  third  personal  pronoun :  but  many  MSS.  have  the  second,  as  in  T. 


JEREMIAH    L.  411 

their  hair  cut  round  f^  and  I  will  bring  destruction  upon  them  from 
all  their  confines,  saith  the  Lord. 

33.  And  Asor  shall  be  a  habitation  for  dragons,  desolate  forever : 
no  man  shall  abide  there,  nor  son  of  man  inhabit  it. 

34.  The  word  of  the  Lord  that  came  to  Jeremiah  the  prophet 
against  Elam,^^  in  the  beginning  of  the  reign  of  Sedekiah,  king  of 
Juda,  saying : 

35.  Thus  saith  the  Lord  of  hosts  :  Behold,  I  will  break  the  bow  of 
Elam,  and  their  chief  strength.^ 

36.  And  I  will  bring  upon  Elam  the  four  winds  from  the  four 
quarters  of  heaven  :^^  and  I  will  scatter  them  to  all  these  winds  :  and 
there  shall  be  no  nation  to  which  the  fugitives  of  Elam  shall  not 
come. 

3T.  And  I  will  cause  Elam  to  be  afraid  before  their  enemies,  and 
in  the  sight  of  them  that  seek  their  life :  and  I  will  bring  evil  upon 
them.  My  fierce  wrath,  saith  the  Lord :  and  I  will  send  the  sword 
after  them,  till  I  consume  them. 

38.  And  I  will  set  My  throne  in  Elam,  and  destroy  kings  and 
princes  from  thence,  saith  the  Lord. 

39.  But  in  the  latter  days  I  will  cause  the  captives  of  Elam  to 
return,  saith  the  Lord. 


CHAPTER  L. 

BABYLON,    WHICH    HATH    AFFLICTED    THE    ISRAELITES,    AFTER   THEIR    RESTORATION, 
SHALL    BE    UTTERLY    DESTROYED. 

1.  The  word  that  the  Lord  hath  spoken  against  Babylon,  and^ 
against  the  land  of  the  Chaldeans,  by  Jeremiah  the  prophet : 

2.  Declare  ye  among  the  nations,  and  publish  it,  lift  up  a  stand- 
ard :  proclaim,  and  conceal  it  not :  say :  Babylon  is  taken,^  Bel  is 
confounded,  Merodach^  is  overthrown,^  their  graven  things  are  con- 
founded, their  idols  are  overthrown. 

**  In  honor  of  Bacchus,  or  other  idol. 

^  A  part  of  Persia,  or  confining  with  it,  not  then  subject  to  Nahuchodonosor. 

^  They  were  famous  archers. 

"  The  approach  of  hostile  armies  from  every  quarter  is  meant. 

^  The  conjunction  Is  not  in  the  received  text,  but  is  found  in  many  MSS.,  and  in  Chald.,  Syr. 

"  Is  caught  as  in  a  snare. 

^  Bel  and  Merodach  were  worshipped  by  the  Babylonians. 

*  The  term  means :  "  broken  in  pieces."  P.;  but  Michaelis  conjectures  that  it  here  bears  the  meaning 
of  a  cognate  term  in  Arabic,  corresponding  with  the  preceding  clause :  '•  is  ashamed." 


412  THE    PROPHECY    OF    JEREMIAH. 

3.  For  a  nation  is  come  up  against  her  out  of  the  north,^  which 
shall  make  her  land  desolate :  and  there  shall  be  none  to  dwell 
therein,  from  man  even  to  beast :  yea  they  are  'removed,  and  gone 
away. 

4.  In  those  days,  and  at  that  time,  saith  the  Lord,  the  children  of 
Israel  shall  come,  they  and  the  children  of  Juda  together  :^  going 
and  weeping  they  shall  make  haste,  and  shall  seek  the  Lord,  their 
God. 

5.  They  shall  ask  the  way  to  Sion,  their  faces  are  hitherward.^ 
They  shall  come,  and  shall  be  joined  to  the  Lord  by  an  everlasting 
covenant,  which  shall  never  be  forgotten. 

6.  My  people  hath  been  a  lost  flock  :^  their  shepherds  have  caused 
them  to  go  astray,  and  have  made  them  wander  in  the  mountains : 
they  have  gone  from  mountain  to  hill:  they  have  forgotten  their 
resting-place. 

7.  All  that  found  them  have  devoured  them :  and  their  enemies 
said :  We  have  not  sinned  :^  because  they  have  sinned  against  the 
Lord  the  beauty  of  justice,^^  and  the  Lord  the  hope  of  their  fathers. 

8.  Kemove  out  of  the  midst  of  Babylon  ;^*  and  go  forth  out  of  the 
land  of  the  Chaldeans  :  and  be  ye  as  kids^^  at  the  head  of  the  flock. 

9.  For  behold,  I  raise  up,  and  I  will  bring  against  Babylon  an 
assembly  of  great  nations  from  the  land  of  the  north  :  and  they  shall 
be  prepared  against  her  ;  and  from  thence  she  shall  be  taken  :  their 
arrows,  like  those  of  a  mighty  man,  a  destroy er,^^  shall  not  return  in 
vain. 

10.  And  Chaldea  shall  be  made  a  prey :  all  that  waste  her  shall 
be  filled,  saith  the  Lord. 

11.  Because  ye  rejoice,  and  speak  great  things,  pillaging  my  in- 
heritance :  because  ye  are  spread  abroad  as  calves  at  grass,  and  have 
bellowed  as  bulls.^* 

12.  Your  mother  is  confounded  exceedingly;  and  she  that  bare 

*  The  Medes  soon  afterwards  attacked  the  Bahylonians. 

'  The  return  to  their  country  of  the  two  great  divisions  of  the  people,  in  a  spirit  of  deep  compunction, 
is  foretold. 

'  P.  •'  Come,  and  let  us  join  ourselves."  Ges.  observes  that  the  text  is  in  the  preterite  tense,  which, 
however,  in  its  connection  with  a  preceding  future,  has  the  same  force. 

•  This  is  a  familiar  image.   Ps.  118  :  176.  '  By  maltreating  them. 

»<>  Supra  21  :  23.  P.  "  The  habitation  of  justice."  According  to  Qrotlus,  God  is  compared  to  a  safe  and 
excellent  sheep-cote,  in  which  the  sheep  repose  seonrely.  This  image,  although  foreign  to  our  ideas,  is 
not  without  beauty. 

^^  To  avoid  sharing  the  calamities  that  are  soon  to  fall  on  it. 

"  II.  P.  "  As  he-goats,"  that  more  lightly  and  rapidly,  and  run  belbre  the  flock. 

'*  P.  «  Expert."  The  meaning  of  II.  depends  on  a  point.  The  true  reading  is  doubtftil,  as  MSS.  favor 
each. 

"  L.  «'  Neigh  as  stud  horses.** 


JEREMIAH    L.  418 

you  is  levelled  with  the  dust  :^^  behold,  she  shall  be  the  last  among 
the  nations,  a  wilderness  unpassable,  and  dry. 

13.  Because  of  the  wrath  of  the  Lord  it  shall  not  be  inhabited,  but 
shall  be  wholly  desolate  :^^  every  one  that  shall  pass  by  Babylon  shall 
be  astonished,  and  shall  hiss  at  all  her  plagues. 

14.  Prepare  yourselves  against  Babylon  round  about,  all  ye  that 
bend  the  bow :  fight  against  her ;  spare  not  arrows :  because  she  hath 
sinned  against  the  Lord. 

15.  Shout  against  her ;  she  hath  everywhere  given  her  hand  ;^^  her 
foundations  are  fallen,  her  walls  are  thrown  down ;  for  it  is  the  ven- 
geance of  the  Lord.  Take  vengeance  upon  her  :  as  she  hath  done,^^ 
so  do  to  her. 

16.  Destroy  the  sower  out  of  Babylon,  and  him  that  holdeth  the 
sickle  in  the  time  of  harvest  -^  for  fear  of  the  sword  of  the  dove^ 
every  man  shall  return  to  his  people,  and  every  one  shall  flee  to  his 
own  land. 

17.  Israel  is  a  scattered  flock,  the  lions  have  driven  him  away : 
first  the  king  of  Assyria^V  devoured  him :  and  last  this  Nabuchodono- 
sor,  king  of  Babylon,  hath  broken  his  bones.^^ 

18.  Therefore  thus  saith  the  Lord  of  hosts,  the  God  of  Israel : 
Behold,  I  will  punish  the  king  of  Babylon  and  his  land,  as  I  have 
punished  the  king  of  Assyria. 

19.  And  I  will  bring  Israel  again  to  his  habitation :  and  he  shall 
feed  on  Carmel  and  Basan ;  and  his  soul  shall  be  satisfied  in  mount 
Ephraim  and  Galaad. 

20.  In  those  days,  and  at  that  time,  saith  the  Lord,  the  iniquity 
of  Israel  shall  be  sought  for,  and  there  shall  be  none ;  and  the  sin  of 
Juda,  and  there  shall  none  be  found :  for  I  will  be  merciful  to  them 
whom  I  shall  leave.^ 

21.  Go  up  against  the  land  of  the  ruler s,^^  and  punish  the  inhabi- 

*^  H.  P.  '•  Shall  be  ashamed."  V.  has  given  a  free  translation,  by  which  the  overthrow  of  the  magnifi- 
cent edifices  of  the  proud  city  is  signified. 

^^  This  was  not  accomplished  until  long  after  the  time  of  Cyrus. 

"  Submitted  and  surrendered. 

^^  To  Jerusalem,  by  means  of  her  armies.   Apoc.  18  :  7. 

"  The  husbandmen  are  not  spared  in  this  fierce  onset. 

^  The  dove  being  the  emblem  on  the  standard  of  several  Oriental  nations,  their  sword  is  styled  of  the 
dove.    H.,  however,  is  now  rendered  :  P.  "Of  the  oppressing  sword."    L.  "  The  wasting  sword." 

"  Salmanassar,  who  led  the  ten  tribes  into  captivity.  4  Kings  17  :  3.  This  act  is  called  a  devouring, 
on  account  of  the  great  numbers  led  away. 

^  The  leading  away  of  the  tribes  of  Juda  and  Benjamin  is  likened  to  the  breaking  of  the  bones.  The 
strength  of  the  people  is  destroyed. 

-^  The  Divine  mercy  cancels  sin.  None  can  be  justified  by  their  own  merits.  The  promise  to  restore 
the  people,  and  blot  out  their  sin,  was  meant  of  greater  blessings  than  those  which  are  temporal. 

^'  P.  "  Merathaim :"  it  signifies  doubly  rebellious,  and  is  applied  to  Babylon,  on  account  of  its  manifold 
resistance  to  the  Divine  will. 


414  THE    PROPHECY    OF    JEREMIAH. 

tants  thereof;^  waste,  and  destroy  all  behind  them,^  saith  the  Lord ; 
and  do  according  to  all  that  I  have  commanded  thee. 

22.  A  noise  of  war  in  the  land,  and  a  great  destruction. 

23.  How  is  the  hammer^  of  the  whole  earth  broken  and  destroyed? 
how  is  Babylon  turned  into  a  desert  among  the  nations  ? 

24.  I  have  caused  thee  to  fall  into  a  snare,  and  thou  art  taken,  0 
Babylon,  and  thou  wast  not  aware  of  it :  thou  art  found  and  caught, 
because  thou  hast  provoked  the  Lord. 

25.  The  Lord  hath  opened  his  armory,  and  hath  brought  forth  the 
weapons  of  his  wrath :  for  the  Lord,  the  God  of  hosts,  hath  a  work 
to  be  done  in  the  land  of  the  Chaldeans. 

26.  Come  ye  against  her  from  the  uttermost  borders :  open  that 
they  may  go  forth  that  shall  tread  her  down  :^  take  the  stones  out  of 
the  way,  and  make  heaps,^  and  destroy  her :  and  let  nothing  of  her 
be  left. 

27.  Destroy  all  her  valiant  men  ;^  let  them  go  down  to  the  slaugh- 
ter :  woe  to  them,  for  their  day  is  come,  the  time  of  their  visitation. 

28.  The  voice  of  them  that  flee,^^  and  of  them  that  have  escaped 
out  of  the  land  of  Babylon ;  to  declare  in  Sion  the  vengeance  of  the 
Lord  our  God,  the  vengeance  for  His  temple. 

29.  Declare  to  many  against  Babylon,  to  all  that  bend  the  bow : 
stand  together  against  her  round  about,  and  let  none  escape :  pay 
her  according  to  her  work :  according  to  all  that  she  hath  done,  do 
ye  to  her  :^  for  she  hath  lifted  up  herself  against  the  Lord,  against 
the  Holy  One  of  Israel.^ 

30.  Therefore  shall  her  young  men  fall  in  her  streets :  and  all  her 
men  of  war  shall  hold  their  peace^^  in  that  day,  saith  the  Lord. 

31.  Behold,  I  come  agaiyist  thee,  0  proud  one,  saith  the  Lord,  the 
God  of  hosts  :  for  thy  day  is  come,  the  time  of  thy  visitation. 

32.  And  the  proud  one  shall  fall,  he  shall  fall  down,  and  there 
shall  be  none  to  lift  him  up :  and  I  will  kindle  a  fire  in  his  cities,  and 
it  shall  devour  all  round  about  him. 


*  p.  "  Of  Pekod."  Thifl  appears  to  be  another  epithet  of  Babylon.  It  means  ♦*  punish,"  and  is  so 
tranfllaied  by  V.  Babylon  is  styled  the  land  of  punishment,  on  account  of  the  severe  chastisement 
inflicted  on  it. 

»'  L.  "  Their  offspring." 

^  Babylon  was  an  instrument  used  by  Qod  for  punishing  all  nations. 

*•  U.  P.  "  Open  her  storehouses."   St.  Jerome  derived  the  noun  from  a  verb  signifying  to  trample  upon. 

*»  He  orders  the  citizens  to  be  slain,  and  piled  up  together  like  heaps  of  wheat,  after  the  process  of 
threshing  the  corn. 

*>  P.  "Bullocks."    V.  lays  aside  the  figure. 

"'  Of  the  Israelites  returning  home.  "  Infra  51 :  49. 

^  Her  cruelty  to  the  people  of  Qod  brings  down  vengeance  on  her. 

«  P.  "  Be  cut  off." 


JEREMIAH    L.  415 

33.  Thus  saith  the  Lord  of  hosts :  The  children  of  Israel  and  the 
children  of  Juda  are  oppressed  together :  all  that  have  taken  them 
captives,  hold  them  fast ;  they  will  not  let  them  go. 

34.  Their  Redeemer^  is  strong,  the  Lord  of  hosts  is  His  name  :  He 
will  defend  their  cause  in  judgment,  to  terrifj^*^  the  land,  and  to  make 
the  inhabitants  of  Babylon  tremble. 

35.  A  sword  is  against  the  Chaldeans,  saith  the  Lord,  and  against 
the  inhabitants  of  Babylon,  and  against  her  princes,  and  against  her 
wise  men. 

36.  A  sword  against  her  diviners,^^  and  they  shall  be  foolish :  a 
sword  against  her  valiant  ones,  and  they  shall  be  dismayed. 

37.  A  sword  against  their  horses,  and  against  their  chariots,  and 
against  all  the  people  that  are  in  the  midst  of  her  :^  and  they  shall 
become  as  women :  a  sword  against  her  treasures,  and  they  shall  be 
made  a  spoil. 

38.  A  drought  upon  her  waters,  and  they  shall  be  dried  up  f^  be- 
cause it  is  a  land  of  idols,"^  and  they  glory ''^  in  monstrous  things.^^ 

39.  Therefore  shall  dragons^^  dwell  there  with  the  fig-fauns  :^^  and 
ostriches  shall  dwell  therein :  and  it  shall  be  no  more  inhabited  for- 
ever, neither  shall  it  be  built  up  from  generation  to  generation. 

40.  As  the  Lord  overthrew  Sodom  and  Gomorra,^  and  their  neigh- 
bor cities,  saith  the  Lord :  No  man  shall  dwell  there ;  neither  shall 
the  son  of  man  inhabit  it. 

41.  Behold,  a  people  cometh  from  the  north,  and  a  great  nation ; 
and  many  kings  shall  rise  up  from  the  ends  of  the  earth. 

42.  They  shall  grasp  the  bow  and  the  shield :  they  are  cruel  and 
unmerciful :  their  voice  shall  roar  like  the  sea :  and  they  shall  ride 
upon  horses,  like  a  man  prepared  for  battle  against  thee,  0  daughter 
of  Babylon. 

43.  The  king  of  Babylon  hath  heard  the  report  of  them,  and  his 
hands  are  grown  feeble :  anguish  hath  taken  hold  of  him,  pangs  as 
of  a  woman  in  labor. 

44.  Behold,  he  shall  come  up  like  a  lion^^  from  the  swelling  of  the 

^'  dSkJ-    Infra,  Lam.  3  :  58. 

^  H.  P.  "  That  He  may  give  rest  to  the  land."  »'  H.  P.  "  Liars,"  false  prophets. 

*  P.  "The  mingled  people" — auxiliary  troops  of  various  nations  are  understood. 

^  Cyrus  opened  a  new  channel  for  the  Euphrates,  and  drained  off  the  waters,  whereby  he  was  enabled 
to  enter  the  city  by  that  former  channel  now  dried  up;  but  the  text  refers  rather  to  the  general  desolation 
of  the  country. 

■"'  Graven  things. 

"  P.  '•  They  are  mad."    V.  gives  the  literal  meaning.  "^  P.  "  Idols." 

*^  Wild  cats,  according  to  Bochart;  wild  beasts,  or  men,  inhabitants  of  a  wilderness,  according  to  others. 

"*  Animals  resembling  foxes.  *'  Gen.  19  :  24. 

*  Supra  49  :  19. 


416  THE  PROPHECY  OF  JEREMIAH. 

Jordan  to  the  strong  and  beautiful :  for  I  will  make  him  run  suddenly 
upon  her  :  and  who  shall  be  the  chosen  one  whom  I  may  appoint  over 
her  ?  for  who  is  like  to  Me  ?  and  who  shall  bear  up  against  Me  ?  and 
who  is  that  shepherd  that  can  withstand  My  countenance  V^ 

45.  Therefore  hear  ye  the  counsel  of  the  Lord,  which  He  hath 
taken  against  Babylon ;  and  His  thoughts  which  He  hath  thought 
against  the  land  of  the  Chaldeans :  surely  the  little  ones  of  the  flocks^ 
shall  pull  them  down ;  of  a  truth  their  habitation  shall  be  destroyed 
with  them. 

46.  At  the  noise  of  the  taking  of  Babylon  the  earth  is  moved,  and 
the  cry  is  heard  amongst  the  nations. 


CHAPTER   LI. 

THE  MISERIES  THAT  SHALL  FALL  UPON  BABYLON  FROM  THE  MEDES I  THE 
DESTRUCTION  OF  HER  IDOLS. 

1.  Thus  saith  the  Lord :  Behold,  I  will  raise  up  as  it  were  a  pes- 
tilential wind  against  Babylon,  and  against  the  inhabitants  thereof, 
who  have  lifted  up  their  hearts  against  Me.^ 

2.  And  I  will  send  to  Babylon  fanners,^  and  they  shall  fan  her, 
and  shall  destroy  her  land :  for  they  are  come  upon  her  on  every  side 
in  the  day  of  her  affliction. 

3.  Let  not^  him  that  bendeth,  bend  his  bow,  and  let  not  him  go  up 
that  is  armed  with  a  coat  of  mail :  spare  not  her  young  men ;  destroy 
all  her  army. 

4.  And  the  slain  shall  fall  in  the  land  of  the  Chaldeans,  and  the 
wounded  in  the  regions  thereof.'* 

5.  For  Israel  and  Juda  have  not  been  forsaken*^  by  their  God  the 
Lord  of  hosts :  but  their  land  hath  been  filled  with  sin  against  the 
Holy  One  of  Israel. 

"  Job  41 : 1.  *  The  weakest  soldiers. 

*  Some  take  II.  to  be  a  proper  name,  Lebcami,  poetically  applied  to  Babylon,  as  the  heart  or  midst  of 
those  who  rose  up  against  Qod. 

°  U.  meaos  strangers,  or  barbarians :  it  resembles  the  verb  which  signifies  to  fan,  which  is  used 
immediately  afterwards.    Chald  ,  Syr.  express  it  as  V. 

»  The  negation,  although  in  sixteen  MSS.  and  two  editions,  is  not  in  the  received  text,  the  points 
giTing  the  letters  7^<  the  meaning  of  ''  (igaiust."  V.  may  be  understood  as  dissuading  from  resistance 
as  Tain.  The  text  encourages  archers  to  attack  the  Babylonians.  The  next  phrase  may  also  be  rendered 
without  a  negation:  "  And  against  him  that  liftoth  himself  up  in  his  armor."  L. 

*  H.  r.  "In  her  streetr."  *  Of  the  Chaldeans. 


JEREMIAH    LI.  417 

6.  Flee  ye  from  the  midst  of  Babylon,  and  let  every  one  save  his 
own  life  :  be  not  silent^  upon  her  iniquity  :  for  it  is  the  time  of  ven- 
geance from  the  Lord ;  He  will  render  unto  her  w^hat  she  hath  de- 
served. 

7.  Babylon  hath  been  a  golden  cup^  in  the  hand  of  the  Lord,  that 
made  all  the  earth  drunk  :^  the  nations  have  drunk  of  her  wine,  and 
therefore  they  have  staggered.^ 

8.  Babylon  is  suddenly  fallen  and  destroyed  :^*^  howl  for  her,  fetch 
balm  for  her  pain,^^  if  so  she  may  be  healed. 

9.  We  would  have  cured  Babylon,  but  she  is  not  healed :  let  us 
forsake  her,  and  let  us  go  every  man  to  his  own  land :  because  her 
judgment^^  hath  reached  even  to  the  heavens,  and  is  lifted  up  to  the 
clouds. 

10.  The  Lord  hath  brought  forth  our  justice  :^^  come,  and  let  us 
declare  in  Sion  the  work  of  the  Lord  our  God. 

11.  Sharpen  the  arrows,  fill  the  quivers  :^^  the  Lord  hath  raised  up 
the  spirit  of  the  kings  of  the  Modes  :  and  His  mind^^  is  against  Baby- 
lon to  destroy  it,  because  it  is  the  vengeance  of  the  Lord,  the  ven- 
geance for  His  temple. 

12.  Upon  the  walls  of  Babylon  set  up  the  standard,  strengthen  the 
watch :  set  up  the  watchmen,  prepare  the  ambushes  :^^  for  the  Lord 
hath  both  purposed,  and  done  all  that  He  spake  against  the  inhabi- 
tants of  Babylon. 

13.  0  thou  that  dwellest  upon  many  waters,^^  rich  in  treasures, 
thy  end  is  come  for  thy  entire  destruction.^^ 

14.  The  Lord  of  hosts  hath  sworn  by  Himself,  ^^  saying  :  I  will  fill 
thee  with  men^  as  with  locusts,  and  they  shall  raise  a  joyful  shout 
against  thee. 

15.  He  that  made  the  earth  by  His  power,^^  that  hath  prepared 


^  The  term  means  to  be  reduced  to  silence ;  and  here  implies  being  cut  off  by  death. 

■■  Splendid,  costly. 

^  God  suffered  her  to  lead  astray  the  nations,  although  He  did  not  cause  their  fascination. 

9  P.  "  Are  mad." 

"  The  image  is  here  presented  of  a  virgin  who  falls,  and  injures  herself. 

^^  The  Israelites  would  have  led  her  to  the  knowledge  of  God,  the  best  means  of  effecting  a  radical  cure 
of  social  evils ;  but  their  efforts  were  resisted. 

'=  Her  guilt.  Apoc.  18  :  5.    Its  greatness  is  signified  by  these  hyperboles. 

"  It  is  plural  in  the  text;  but  interpreters  understand  it  of  the  justice  of  the  cause. 

"  P.  "  Gather  the  shields."    V.  is  followed  by  L.  "  His  decree. 

^*  These  orders  are  addressed  to  the  assailing  army. 

"  The  Euphrates  flowed  through  the  city. 

18  p  a  fjjg  measure  of  thy  covetousness."  Jarchi  explains  this  of  the  measure  of  her  violence.  V. 
gives  a  free  translation,  which  corresponds  with  Chald. 

"  Amos  6:8.  ^  Assailants. 

-'  Gen.  1:1;  Supra  10  :  12.    The  four  verses  which  follow,  are  there  also. 

27 


418  THE  PROPHECY  OF  JEREMIAH. 

the  world  by  His  wisdom,  and  stretched  out  the  heavens  by  His  un- 
derstanding. 

16.  When  He  uttereth  His  voice,  the  waters  are  multiplied  in  hea- 
ven :  He  lifteth  up  the  clouds  from  the  ends  of  the  eartK  :  He  turneth 
lightning  into  rain,  and  bringeth  forth  the  wind  out  of  His  treasures. 

17.  Every  man  is  become  foolish  by  his  knowledge  :  every  founder 
is  confounded  by  his  idol ;  for  what  he  hath  cast  is  a  lie,  and  there  is 
no  breath  in  them. 

18.  They  are  vain  works,  and  worthy  to  be  laughed  at :  in  the 
time  of  their  visitation  they  shall  perish. 

19.  The  portion  of  Jacob  is  not  like  them :  for  He  that  made  all 
things  He  it  is,  and  Israel  is  the  sceptre^  of  His  inheritance :  The 
Lord  of  hosts  is  His  name. 

20.  Thou  dashest  together  for  me^^  the  weapons  of  war  ;  and  with 
thee^^  I  will  dash  nations  together,  and  with  thee  I  will  destroy  king- 
doms : 

21.  And  with  thee  I  will  break  in  pieces  the  horse,  and  his  rider : 
and  with  thee  I  will  break  in  pieces  the  chariot,  and  him  that  getteth 
up  into  it: 

22.  And  with  thee  I  will  break  in  pieces  man  and  woman ;  and 
with  thee  I  will  break  in  pieces  the  old  man  and  the  child ;  and  with 
thee  I  will  break  in  pieces  the  young  man  and  the  virgin : 

23.  And  with  thee  I  will  break  in  pieces  the  shepherd  and  his 
flock  ;  and  with  thee  I  will  break  in  pieces  the  husbandman  and  his 
yoke  of  oxen ;  and  with  thee  I  will  break  in  pieces  captains  and 
rulers. 

24.  And  I  will  render  to  Babylon,  and  to  all  the  inhabitants  of 
Chaldea  all  their  evil,  that  they  have  done  in  Sion,  before  your  eyes, 
saith  the  Lord.^ 

25.  Behold,  I  come  against  thee,  thou  destroying  mountain,^  saith 
the  Lord,  which  corruptest  the  whole  earth :  and  I  will  stretch  out 
My  hand  upon  thee,  and  will  roll  thee  down  from  the  rocks,  and  will 
make  thee  a  burnt  mountain. 

26.  And  they  shall  not  take  of  thee  a  stone  for  the  corner,  nor  a 


a  p.  "Rod."    L.  •* Tribe." 

*•  St  Jerome  took  as  a  participle  what  is  uow  regarded  as  a  noun.  P.  '•Thou  art  my  battle-axe."  L. 
"  Ilammer."    Babylon  is  addressed. 

"^  Ab  with  a  hammer. 

'^  Justice  will  at  length  oyertake  Babylon. 

^  Michaolis  understands  this  of  a  volcano,  spreading  destruction  around.  This  is  a  striking  image  of 
Babylon,  which  being  oyerturnod,  was  like  a  spent  volcano,  which  had  exploded  by  an  earthquake.  Its 
stones  were  useless  for  building. 


JEREMIAH    LI.  419 

stone  for  foundations ;  but  thou  shalt  be  destroyed  forever,  saith  the 
Lord. 

27.  Set  ye  up  a  standard  in  the  land :  sound  the  trumpet  among 
the  nations :  prepare  the  nations  against  her :  call  together  against 
her  the  kings^  of  Ararat,  Menni,  and  Ascenez  :^^  number  Taphsar^^ 
against  her  ;  bring  the  horse  as  the  stinging^"  locust. 

28.  Prepare  the  nations  against  her,  the  kings  of  Media,  their 
captains,  and  all  their  rulers,  and  all  the  land  of  their^^  dominion. 

29.  And  the  land  shall  be  in  a  commotion,  and  shall  be  troubled : 
for  the  design  of  the  Lord  against  Babylon  shall  awake,^^  to  make  the 
land  of  Babylon  desolate  and  unhabitable. 

30.  The  valiant  men  of  Babylon  have  forborne  to  fight,  they  have 
dwelt  in  holds :  their  strength  hath  failed,  and  they  are  become  as 
women  :  her  dwelling-places  are  burnt,^  her  bars  are  broken. 

31.  One  running  post  shall  meet  another,  and  messenger  shall 
meet  messenger,  to  tell  the  king  of  Babylon  that  his  city  is  taken 
from  one  end  to  the  other : 

32.  And  that  the  fords  are  taken,  and  the  marshes^  are  burnt  with 
fire,  and  the  men  of  war  are  affrighted. 

33.  For  thus  saith  the  Lord  of  hosts  the  God  of  Israel :  The  daugh- 
ter of  Babylon  is  like  a  threshing-floor ;  this  is  the  time  of  her  thresh- 
ing :  yet  a  little  while,  and  the  time  of  her  harvest  shall  come.^ 

34.  Nabuchodonosor  king  of  Babylon  hath  eaten  me  up  f^  he  hath 
devoured  me  :  he  hath  made  me  as  an  empty  vessel :  he  hath  swal- 
lowed me  up  like  a  dragon  :^  he  hath  filled  his  belly  with  my  delicate 
meats,^  and  he  hath  cast  me  out. 

35.  The  wrong  done  to  me,  and  my  flesh  he  upon  Babylon,^  saith 
the  inhabitress^  of  Sion  ;  and  my  blood  upon  the  inhabitants  of  Chal- 
dea,  saith  Jerusalem. 

!"  H.  P.  "  Kingdoms." 

23  The  two  former  are  provinces  of  Armenia.  The  third  is  thought  by  Bochart  to  be  Phrygia  Minor 
and  Bithynia. 

^^  P.  "  A  captain."  It  appears  to  be  a  barbarous  appellation  of  some  military  dignity.  See  Nahum  3  :  17. 

30  P.  "  Rough,"    H.  "  Hairy." 

"  H.  P.  "  His:"  the  sovereign  of  all  the  Medes. 

33  H.  "Arise."    P.  "  Be  performed."    L.  "Is  fulfilled." 

*  P.  "  They  have  burned," — the  enemies  are  the  nominative. 

"  P.  "The  reeds."  V.  gives  the  literal  meaning.  It  is  not  known  what  purpose  was  served  by  the 
burning  of  the  reeds. 

"  The  threshing  follows  the  harvest.  The  prophet  signifies  that  harvest  and  threshing  are  at  hand. 
Babylon  is  to  be  trampled  on  as  the  corn  on.  a  threshing-floor. 

^  Jerusalem  speaks. 

""  A  monster-serpent,  said  to  devour  men  and  beasts. 

^  He  took  to  himself  all  that  was  valuable  in  the  country. 

**  This  has  the  force  of  an  imprecation.  The  phrase  denotes  responsibility  and  punishment.  Gen.  16  :  5. 

*"  L.  "  She  that  inhabits  Sion :"  the  city  is  represented  under  the  figure  of  a  female.  Martini  has : 
•*  la  figliuola.'" 


4t20  THE    PROPHECY    OF    JEREMIAH. 

36.  Therefore  thus  saith  the  Lord  :  Behold,  I  will  judge  thy  cause, 
and  will  take  vengeance  for  thee,  and  I  will  make  her  sea  desolate,^^ 
and  will  dry  up  her  spring.'*^ 

37.  And  Bahylon  shall  be  reduced  to  heaps,  a  dwelling  place  for 
dragons,  an  astonishment,  and  a  hissing,  because  there  is  no  inhabitant. 

38.  They  shall  roar  together  like  lions :  they  shall  shake  their 
manes'*^  like  young  lions. 

39.  In  their  heat  I  will  set  them  drink  :'^^  and  I  will  make  them 
drunk,  that  they  may  slumber,  and  sleep  an  everlasting  sleep,  and 
awake  no  more,  saith  the  Lord. 

40.  I  will  bring  them  down  like  lambs  to  the  slaughter,  and  like 
rams  with  kids.^ 

41.  How  is  Sesach^^  taken,  and  the  renowned  one  of  all  the  earth 
surprised  ?  How  is  Babylon  become  an  astonishment  among  the  na- 
tions ? 

42.  The  sea^^  is  come  up  over  Babylon  :  she  is  covered  with  the 
multitude  of  the  waves  thereof. 

43.  Her  cities  are  become  an  astonishment,  a  land  uninhabited 
and  desolate,  a  land  wherein  none  can  dwell,  nor  son  of  man  pass 
through  it. 

44.  And  I  will  punish^  Bel  in  Babylon,  and  I  will  bring  forth  out 
of  his  mouth  that  which  he  had  swallowed  down  :^  and  the  nations 
shall  no  more  flow  together  to  him,  for  the  wall  also  of  Babylon  shall 
fall. 

45.  Go  out  of  the  midst  of  her,  My  people,  that  every  man  may 
save  his  life  from  the  fierce  wrath  of  the  Lord. 

46.  And  lest  your  hearts  faint,  and  ye  fear  for  the  report  that 
shall  be  heard  in  the  land  i**^  and  a  report  shall  come  in  one  year, 
and  after  this  year  another  report :  and  iniquity*^  in  the  land,  and 
ruler  upon*^  ruler. 

47.  Therefore  behold,  the  days  come,  and  I  will  punish  the  idols  of 
Babylon :  and  her  whole  land  shall  be  confounded,  and  all  her  slain 
shall  fall  in  the  midst  of  her. 

48.  And  the  heavens  and  the  earth,  and  all  things  that  are  in  them 


*'  The  (Irjlng  up  of  the  Euphrates  flecms  to  be  meant. 

**  P.  *•  Springs."    Michaelis  admires  V. 

43  p_  u  Yell."    The  text  meaoB  "  bray :"  which  is  said  of  lions  by  cuiachretis. 

**  P.  "I  will  make  their  feasts,"— drinking  banquets. 

«*  P.  *'  llu-goats."    The  offleeri  are  meant. 

*•  The  poetic  name  of  Babylon.  Supra  26  :  26.  "  An  army  like  a  sea. 

*■  Lit.  "  Visit."    Overthrow  his  worship.   Ivfra  y.  47,  62.  «  Despoil  his  temple. 

*°  The  report  of  calamities  shall  cause  many  to  faint  through  fear. 

"  P.  *•  Violence."  '«  P.  "Against" 


JEREMIAH    LI.  4^1 

shall  give  praise  for  Babylon  :^  for  spoilers  shall  come  to  her  from 
the  north,  saith  the  Lord. 

49.  And  as  Babylon  caused  that  there  should  fall  slain  in  Israel: 
so  of  ^^  Babylon  there  shall  fall  slain  in'^^  all  the  earth. 

50.  Ye  that  have  escaped  the  sword,  come  away,  stand  not  still : 
remember  the  Lord  afar  oif,^  and  let  Jerusalem  come  into  your  mind. 

51.  We  are  confounded,  because  we  have  heard  reproach :  shame 
hath  covered  our  faces :  because  strangers  are  come  upon'^''  the  sanc- 
tuaries of  the  house  of  the  Lord. 

52.  Therefore  behold,  the  days  come,  saith  the  Lord,  and  I  will 
punish  her  graven  things,  and  in  all  her  land  the  wounded  shall 
groan. 

53.  If  Babylon  should  mount  up  to  heaven,*^  and  establish  her 
strength  on  high  :  from  Me  there  should  come  spoilers  upon  her, 
saith  the  Lord. 

54.  The  noise  of  a  cry  from  Babylon,  and  great  destruction  from 
the  land  of  the  Chaldeans : 

55.  Because  the  Lord  layeth  Babylon  waste,  and  destroy eth  out  of 
her  the  great  voice  :^^  and  their  waves  roar  like  many  waters  :  their 
voice  maketh  a  noise  : 

56.  Because  the  spoiler  cometh  upon  her,  that  is,  upon  Babylon, 
and  her  valiant  men  are  taken,  and  their  bow  is  weakened,  because 
the  Lord  who  is  a  strong  avenger,^  will  surely  repay. 

57.  And  I  will  make  hex  pi'inces  drunk,^^  and  her  wise  men,  and 
her  captains,  and  her  rulers,  and  her  valiant  men :  and  they  shall 
sleep  an  everlasting  sleep,  and  shall  awake  no  more,  saith  the  King, 
whose  name  is  Lord  of  hosts. 

58.  Thus  saith  the  Lord  of  hosts  :  That  broad  wall  of  Babylon 
shall  be  utterly  broken  down ;  and  her  high  gates  shall  be  burnt  with 
fire  ;  and  the  labors  of  the  peoples  shall  come  to  nothing,  and^^  of  the 
nations  shall  go  to  the  fire,  and  shall  perish. 

59.  The  word  that  Jeremiah  the  prophet  commanded  Saraiah  the 
son  of  Neriah,  the  son  of  Maasiah,  when  he  went  with  king  Sedekiah 

'^  For  her  overthrow.  »*  P.  «  At." 

"  P.  '•  Of."  The  meaning  is  that  individuals  gathered  from  all  parts  of  her  empire  should  be  slain  in 
that  city. 

'^  lie  exhorts  the  Israelites  that  escape  the  slaughter  to  hasten  to  return  to  their  country,  and  not  be 
disheartened  by  the  distance  to  the  temple. 

"  P.  "Into."  The  text  has  7^,  upon,  or  against.  The  Israelites  excuse  their  slowness  to  return, 
alleging  the  shame  which  they  feel  for  the  profanations  committed  in  the  temple  by  the  heathen. 

^^  By  strong  and  lofty  walls. 

^  The  tumult  of  her  conquerors.    Stillness  and  desolation  succeed. 

™  P.  *'  Of  recompenses."  '^^  Supra  39. 

^^  The  labors  are  understood.    The  strong  walls  built  to  secure  the  city  serve  only  for  the  flames. 


422  THE  PROPHECY  OF  JEREMIAH. 

to  Babylon,  in  the  fourth  year  of  his  reign  :  now  Saraiah  was  chief 
over  the  prophecy.^ 

60.  And  Jeremiah  wrote  in  one  book  all  the  evil  that  was  to  come 
upon  Babylon  ;  all  these  words  that  are  written  against  Babylon. 

61.  And  Jeremiah  said  to  Saraiah  :  When  thou  shalt  come  into 
Babylon,  and  shalt  see,  and  shalt  read  all  these  words, 

62.  Thou  shalt  say  :  0  Lord,  Thou  hast  spoken  against  this  place 
to  destroy  it :  so  that  there  should  be  neither  man  nor  beast  to  dwell 
therein,  and  that  it  should  be  desolate  forever. 

63.  And  when  thou  shalt  have  made  an  end  of  reading  this  book, 
thou  shalt  tie  a  stone  to  it,  and  shalt  throw  it  into  the  midst  of  the 
Euphrates. 

64.  And  thou  shalt  say :  Thus  shall  Babylon  sink  ;  and  she  shall 
not  rise  up  from  the  affliction  that  I  will  bring  upon  her  :  and  she 
shall  be  utterly  destroyed.^^     Thus  far  are  the  words  of  Jeremiah.^ 


CHAPTER   LII. 


A   RECAPITULATION    OF   THE   REIGN    OF    SEDEKIAH,    AND    THE    DESTRUCTION    OF 
JERUSALEM,      THE    NUMBER    OF    THE    CAPTIVES. 

1.  Sedekiah  _was  one  and  twenty  years  old^  when  he  began  to 
reign :  and  he  reigned  eleven  years  in  Jerusalem :  and  the  name  of 
his  mother  was  Amital,  the  daughter  of  Jeremiah  of  Lobna. 

2.  And  he  did  that  which  was  evil  in  the  eyes  of  the  Lord,  accord- 
ing to  all  that  Joakim  had  done. 

3.  For  the  wrath  of  the  Lord  was  against  Jerusalem,  and  against 
Juda,  till  he  cast  them  out  from  His  presence  :  and  Sedekiah  revolted 
from  the  king  of  Babylon. 

4.  And  it  came  to  pass^  in  the  ninth  year  of  his  reign,  in  the  tenth 
month,  the  tenth  day  of  the  month,  that  Nabuchodonosor  the  king  of 

••  p.  •♦  A  qutet  prince."    Tatable  uDderRtandR  it  of  a  prince  of  the  royal  bed-chamber. 

"  P.  "Thpy  phall  bo  weary," — powerleps,  unable  to  recover  from  their  overthrow. 

•*  The  followinjc  chapter  l8  thoujiht  to  lie  from  another  inspired  writer,  since  Jeremiah  did  not  live  till 
the  period  rmbraced  in  it,  namely,  the  end  of  the  reign  of  Jechoninh  and  the  reign  of  Evilmerodach.  The 
first  part  of  it  la  a  repetition  of  facta  related  in  chapters  39  and  40,  as  also  in  4  Kings  24  :  '25.  Cornelius  a 
Lapide  conjecturea  that  Uaruch,  thw  scribe  of  Jeremiah,  may  be  the  author.  Qrotius  ascribes  it  to  the 
leaders  of  the  captives  at  Unbylon.  It  serves  as  an  introduction  to  the  Lamentations.  Its  canonical 
authority  is  beyond  qwestion,  being  contained  in  the  Hebrew  text,  and  In  the  various  ancient  versions. 

'  4  Kings  24  :  18.    The  first  three  vcraes  literally  correspond.    See  also  2  Par.  36  :  IL 

'  4  Kings  26  : 1.  Supra  39  :  1. 


JEREMIAH    LII.  423 

Babylon  came,  he  and  all  his  army  against  Jerusalem :  and  they  be- 
sieged it,  and  built  forts  against  it  round  about. 

5.  And  the  city  was  besieged  until  the  eleventh  year  of  king 
Sedekiah. 

6.  And  in  the  fourth  month,  the  ninth  day  of  the  month,  a  famine 
overpowered  the  city :  and  there  was  no  food  for  the  people  of  the 
land. 

7.  And  the  city  was  broken  up ;  and  the  men  of  war  fled,  and 
went  out  of  the  city  in  the  night  by  the  way  of  the  gate  that  is  be- 
tween the  two  walls,  and  leadeth  to  the  king's  garden  (the  Chaldeans 
besieging  the  city  round  about),  and  they  went  by  the  way  that 
leadeth  to  the  wilderness. 

8.  But  the  army  of  the  Chaldeans  pursued  after  the  king :  and 
they  overtook  Sedekiah  in  the  desert  which  is  near  Jericho :  and  all 
his  companions  were  scattered  from  him. 

9.  And  when  they  had  taken  the  king,  they  carried  him  to  the 
king  of  Babylon  to  Reblatha,  which  is  in  the  land  of  Emath  :  and  he 
gave  judgment  upon  him. 

10.  And  the  king  of  Babylon  slew  the  sons  of  Sedekiah  before  his 
eyes :  and  he  slew  all  the  princes  of  Juda  in  Reblatha. 

11.  And  he  put  out  the  eyes  of  Sedekiah,  and  bound  him  with  fet- 
ters :  and  the  king  of  Babylon  brought  him  to  Babylon,  and  he  put 
him  in  prison  till  the  day  of  his  death. 

12.  And  in  the  fifth  month,  the  tenth  day^  of  the  month,  the  same 
is  the  nineteenth  year  of  Nabuchodonosor  king  of  Babylon,  came 
Nabuzardan  the  general  of  the  army,  who  stood  before  the  king  of 
Babylon,  into  Jerusalem. 

13.  And  he  burnt  the  house  of  the  Lord,  and  the  king's  house,  and 
all  the  houses  of  Jerusalem,  and  every  great  house  he  burnt  with  fire. 

14.  And  all  the  army  of  the  Chaldeans  that  were  with  the  general 
brake  down  all  the  wall  of  Jerusalem  round  about. 

15.  But  Nabuzardan  the  general  carried  away  captives  some  of  the 
poor  people,  and  of  the  rest  of  the  common  sort  who  remained  in  the 
city,  and  of  the  fugitives  that  were  fled  over  to  the  king  of  Babylon, 
and  the  rest  of  the  multitude. 

16.  But  of  the  poor  of  the  land,  Nabuzardan  the  general  left  some 
for  vine-dressers,  and  for  husbandmen. 

17.  The  Chaldeans  also  brake  in  pieces  the  brazen  pillars  that 
were  in  the  house  of  the  Lord,  and  the  bases,  and  the  sea  of  brass 

'  4  Kings  25  :  8.  It  is  there  marked  the  seventh  day.  The  diflference  is  yariously  accounted  for:  it  may 
be  the  error  of  a  copyist. 


424  THE  PROPHECY  OF  JEREMIAH. 

that  was  in  the  house  of  the  Lord :  and  they  carried  all  the  brass  of 
them  to  Babylon. 

18.  And  they  took  the  cauldrons,  and  the  flesh-hooks,  and  the 
psalteries,^  and  the  bowls,  and  the  little  mortars,  and  all  the  brazen 
vessels  that  had  been  used  in  the  ministry  :  and 

19.  The  general  took  away  the  pitchers,  and  the  censers,  and  the 
pots,  and  the  basins,  and  the  candlesticks,  and  the  mortars,  and  the 
cups :  as  many  as  were  of  gold,  in  gold ;  and  as  many  as  were  of  sil- 
ver, in  silver : 

20.  And  the  two  pillars,  and  one  sea,  and  twelve  oxen  of  brass 
that  were  under  the  bases,  which  king  Solomon  had  made  in  the 
house  of  the  Lord ;  there  was  no  weight  of  the  brass  of  all  these 
vessels.^ 

21.  And  concerning  the  pillars,  one  pillar  was  eighteen  cubits 
high  :  and  a  cord  of  twelve  cubits  compassed  it  about :  but  the  thick- 
ness thereof  was  four  fingers,  and  it  was  hollow. 

22.  And  capitals  of  brass  were  upon  both  :  the  height  of  one  capital 
was  five  cubits  :  and  network,  and  pomegranates  were  upon  the 
capitals  round  about,  all  of  brass.  The  same  of  the  second  pillar, 
and  the  pomegranates. 

23.  And  there  were  ninety-six  pomegranates  hanging  down  :  and 
the  pomegranates  being  a  hundred  in  all,  were  compassed  with  net- 
work. 

24.  And  the  general  took  Saraiah  the  chief  priest,  and  Sophoniah 
the  second  priest,  and  the  three  keepers  of  the  entry. 

25.  He  also  took  out  of  the  city  one  eunuch  that  was  chief  over 
the  men  of  war  ;  and  seven  men  of  them  that  were  near  the  king's 
person,  that  were  found  in  the  city  ;  and  a  scribe,^  an  ofi&cer  of  the 
army,  who  exercised  the  young  soldiers  ;  and  threescore  men  of  the 
people  of  the  land,  that  were  found  in  the  midst  of  the  city. 

26.  And  Nabuzardan  the  general  took  them,  and  brought  them  to 
the  king  of  Babylon  to  Reblatha. 

27.  And  the  king  of  Babylon  struck  them,  and  put  them  to  death 
in  Reblatha  in  the  land  of  Emath :  and  Juda  was  carried  away  cap- 
tive out  of  his  land. 

28.  This  is  the  people  whom  Nabuchodonosor  carried  away  cap- 
tive :  In  the  seventh  year,  three  thousand  and  twenty-three  Jews  :^ 


*  The  samo  term  is  traiiBUtt'd  «'forkP,"  In  4  Kings  25 :  14.    1\  "Snuffers."    The  letters,  with  other 
points,  admit  of  the  mraning  "  pcalteries." 

*  It  was  beyond  weight. 

*>  The  secretary  of  the  oflSoer.    His  duty  was  to  enrol  Uie  troops.  * 

''  Eighteen  thousand  are  stated  to  hate  been  carrird  away  in  the  .^evonth  year.   4  Kings  24  :  14, 16. 


JEREMIAH    LII.  425 

• 

29.  In  the  eighteenth  year  of  Nabuchodonosor,  eight  hundred  and 
thirty-two  souls  from  Jerusalem  : 

30.  In  the  three  and  twentieth  year  of  Nabuchodonosor,  Nabuzar- 
dan  the  general  carried  away  of  the  Jews  seven  hundred  and  forty- 
five  souls  :  so  all  the  souls  were  four  thousand  six  hundred. 

31.  And  it  came  to  pass  in  the  seven  and  thirtieth  year  of  the  cap- 
tivity of  Joachin  king  of  Juda,  in  the  twelfth  month,  the  five  and 
twentieth  day  of  the  month,  that  Evilmerodach  king  of  Babylon,  in 
the  first  year  of  his  reign,  lifted  up  the  head  of  Joachin  king  of 
Juda,  and  brought  him  forth  out  of  prison. 

32.  And  he  spake  kindly  to  him,  and  he  set  his  throne  above  the 
thrones  of  the  kings  that  were  with  him  in  Babylon. 

33.  And  he  changed  his  prison-garments  ;  and  he  ate  bread  before 
him  always  all  the  days  of  his  life. 

34.  And  for  his  diet  a  continual  provision  was  allowed  him  by  the 
king  of  Babylon,  every  day  a  portion,  until  the  day  of  his  death,  all 
the  days  of  his  life. 


Some  mistake  has  taken  place  in  the  numbers  through  the  fault  of  copyists.  The  transportation  begun 
in  the  seventh  year  may  have  extended  to  the  eighth,  whence  the  difiference  of  statement  as  to  the  year 
may  be  accounted  for. 


THE 

LAMENTATIONS  OF  JEREMIAH 


IN  THESE  JEREMIAH  LAMENTS  IN  A  MOST  PATHETICAL  MANNER  THE  MISERIES  OF 
HIS  PEOPLE,  AND  THE  DESTRUCTION  OP  JERUSALEM  AND  THE  TEMPLE,  IN  HEBREW 
VERSES,  BEGINNING  WITH  DIFFERENT  LETTERS  ACCORDING  TO  THE  ORDER  OF  THE 
HEBREW   ALPHABET. 

And  it  came  to  pass,  after  Israel  was  carried  into  captivity,  and 
Jerusalem  was  desolate,  that  Jeremiah  the  prophet  sat  weeping, 
and  mourned  with  this  lamentation  over  Jerusalem,  and  with  a  sor- 
rowful mind,  sighing  and  mourning,  he  said  :^ 


CHAPTER   I. 

1.  Aleph.  ^How  doth  the  city  sit  solitary  that  was  full  of  people ! 
how  IS  the  mistress  of  the  nations^  become  as  a  widow :  the  princess 
of  provinces  is  made  tributary  !* 

2.  Beth.  Weeping  she  weepeth  in  the  night,^  and  her  tears  are  on 
her  cheeks  :^  there  is  none  to  comfort  her  among  all  them  that  were 
dear  to  her  :^  all  her  friends  despise^  her,  and  are  become  her  enemies. 

3.  G-himel.  Exiled^  is  Juda  because  of  her  affliction,  and  the  great- 

*  This  introduction  is  taken  from  Sept,  Cornelius  a  Lapide  maintains  that  it  has  not  canonical 
authority. 

"^  This  is  the  first  letter  of  the  Hebrew  alphabet.  Each  verse  of  the  two  first  chapters  commences  with 
a  letter  of  the  alphabet  in  succession. 

'  Jerusalem,  as  the  favored  city  of  God,  was  raised  above  the  surrounding  nations:  she  was  as  a 
princess  amidst  the  provinces.    Deprived  of  her  king,  she  sat  lonely  as  a  widow, 

*  Her  condition  was  still  more  abject.    Tribute  if  taken  for  servitude.   Gen.  49  :  15. 

*  Jer.  13  :  17.    The  time  of  repose  is  given  by  her  to  weeping. 
^  Her  tears  are  continual. 

■"  P.  "  Her  lovers,"— her  friends  and  confederates. 
'  H.  P.  "Dealt  treacherously." 

*  She  has  passed  to  the  surrounding  nations,  in  order  to  escape  her  assailants,  the  Assyrians. 


428  THE    LAMENTATIONS    OF    JEREMIAH. 

ness  of  her  bondage  :  she  dwelleth  among  the  nations,  and  she  findeth 
no  rest :  all  her  pursuers^^  have  taken  her  in  the  midst  of  straits.^^ 

4.  Daleth.  The  ways  of  Sion  moum,^^  because  none  come  to  the 
solemn  feast  '}^  all  her  gates  are  broken  down  '}^  her  priests^^  sigh  :  her 
virgins  are  in  affliction,  and  she  is  oppressed  with  bitterness. 

5.  Se.  Her  adversaries  are  become  her  lords  :  her  enemies  are  en- 
riched :  because  the  Lord  hath  spoken  against^®  her  for  the  multitude 
of  her  iniquities :  her  children  are  led  into  captivity,  before  the 
oppressor.^^ 

6.  Vau.  And  from  the  daughter  of  Sion  all  her  beauty  is  departed : 
her  princes  are  become  like  rams^^  that  find  no  pastures :  and  they 
are  gone  away  without  strength  before  the  pursuer. 

7.  Zain.  Jerusalem  remembereth*®  the  days  of  her  affliction,  and 
prevarication^^  of  all  her  desirable  things  which  she  had  from  the  days 
of  old,  Avhen  her  people  fell  into  the  enemy's  hand,  and  there  was  no 
helper  :  the  enemies  have  seen  her,  and  have  mocked  at  her  sabbaths.^^ 

8.  Heth.  Jerusalem  hath  sinned;  therefore  is  she  become  unsta- 
ble 'P  all  that  honored  her,  despise  her,  because  they  have  seen  her 
shame :  but  she  sigheth  and  turneth  backward.^ 

9.  Teth.  He^r  filthiness  is  on  her  feet,^  and  she  remembereth  not 
her  end  :^  she  is  wonderfully  cast  down,  not  having  a  comforter :  be- 
hold, 0  Lord,  my  affliction,  because  the  enemy  is  lifted  up. 

10.  Jod.  The  enemy  hath  put  out  his  hand  to  all  her  desirable 
things  '}^  for  she  hath  seen  the  Gentiles  enter  into  her  sanctuary,  of 
whom  thou  gavest  commandment  that  they  should  not  enter  into  thy 
congregation.^ 

11.  Caph.  All  her  people  sigh,  they  seek  bread :  they  have  given 


«o  L.  "  In  distress. 

"  Tho  pathB  that  once  led  to  the  temple,  were  now  desolate. 

"  nVlD-  Infra  v.  15,  2  :  22.  "  H.  P.  "Desolate." 

"  Scattered  abroad.  "  11.  1*.  "  Afflicted." 

"  H.  P.  "The  enemy." 

"  H.  P.  *'  Harts."    The  same  letters  with  different  points  exprees  either  animal. 

"  P.  " In.'  This  is  not  in  tho  text,  or  in  Sept.,  or  Chald.,  although  It  seems  to  be  understood.  In  her 
affliction,  eho  called  to  mind  past  enjoyments. 

*  P.  "Miseries."  V.  means  the  consequences  of  he^  rebellion.  In  her  affliction, caused  by  prevarlc» 
tlon,  she  calls  to  mind  former  prosperity. 

'•  P.  v.  It  means  rather  cessation  from  enterprise,  tho  quiet  of  desolation.  L.  "The  cessation  of  her 
glory." 

"  HTiS.  K.  "Unclean,"  as  a  menatruous  womap.  See  v.  17.  L.  "A  wanderer."  This  agrees  with 
V.  intlahUit. 

»  ShrinKIng  from  observation.  »*  H.  P.  «  Skirts,"— borders  of  her  dress. 

**  She  looks  not  forward  to  the  end  that  awaits  her. 

"  Her  sacred  vessels,  and  all  her  treasures.  See  v.  7, 11. 

"'  The  public  assembly  of  wqrehlppers:  "twe  orfMNanzf."  Martini.    Deine  Qemeine.  Allloli. 


LAMENTATIONS    I. 

all  their  precious  things  for  food  to  relieve^^  the  soul :  see,  0  Lord, 
and  consider,  for  I  am  become  vile.^^ 

12.  Lamed.  0  all  je^  that  pass  by  the  way,  attend,  and  see  if 
there  be  any  sorrow  like  to  my  sorrow ;  for  He  hath  made  a  vintage^^ 
of  me,  as  the  Lord  spake^^  in  the  day  of  His  fierce  anger. 

13.  Mem.  From  above  He  hath  sent  fire  into  my  bones,^  and  hath 
chastised  me  :^^  He  hath  spread  a  net  for  my  feet ;  He  hath  turned 
me  back  :^  He  hath  made  me  desolate,  wasted  with  sorrow  all  the  day 
long. 

14.  Nun.  The  yoke  of  my  iniquities  presseth  :^^  they  are  folded 
together^''  in  His  hand,  and  put  upon  my  neck :  my  strength  is  weak- 
ened :  the  Lord  hath  delivered  me  into  a  hand,^  out  of  which  I  am 
not  able  to  rise. 

15.  Samech.  The  Lord  hath  taken  away^  all  my  mighty  men  out 
of  the  midst  of  me :  He  hath  proclaimed  against  me  the  time,^*^  to  de- 
stroy my  chosen  men :  the  Lord  hath  trodden  the  wine-press  for  the 
virgin  daughter  of  Juda."*^ 

16.  Ain.  Therefore  do  I  weep,  and  my  eyes^  run  down  with 
water  :  because  the  comforter,  the  relief  ^^  of  my  soul,  is  far  from  me  : 
my  children  are  desolate,  because  the  enemy  hath  prevailed.^* 

17.  Phe.  Sion  spreadeth  forth  her  hands  ;  there  is  none  to  com- 


^  p.  " To  maintain  life."    L.  "To  refresh  their  soul."  ira/ra  v.  16. 

^  In  the  eyes  of  men.    L.  "  Brought  low." 

^  P.  "Is  it  nothing  to  you  all?"  J<1*7.  R.,  after  Aben-Ezra,  rejects  the  interrogation,  and  explains  it 
affirmatively.     L.  "I  adjure  you  all." 

''  P.  ♦'  Which  is  done  unto  me."  L.  "  Which  hath  been  inflicted  on.  me."  The  verb  means  also  to 
glean.  Ley.  19 :  10.  As  those  who  glean  after  the  vintage  strip  the  vines,  so  the  conquerors  despoiled 
the  country. 

'-  1'.  "  Afflicted  :"  the  same  verb  is  used  as  in  v.  5.     L.  "  Aggrieved." 

^  Struck  me  with  lightning,  or  produced  violent  fever  in  them. 

="  P.  "And  it  prevaileth  against  them."  R.,  after  Schroeder,  translates  it :  "crushed  them:"  under- 
standing it  of  intense  pain,  with  a  breaking  of  the  bones.    L.  "  Breaketh  (them)  one  by  one." 

^'  Ignominiously. 

^  P.  "Is  bound  by  his  hand."  Ipiy  means  either  to  watch,  or  to  bind,  according  to  the  position  of 
the  point  over  the  first  letter.  It  is  difficult  to  translate  it  in  the  former  sense;  in  the  latter,  which  is 
adopted  by  Vatable,  sins,  like  a  yoke,  are  said  to  be  bound  on  the  neck  of  Jerusalem  by  the  Divine  hand, 
inasmuch  as  their  punishment  is  divinely  inflicted. 

3^  P.  "They  are  wreathed."  The  gear  is  wrapped  round  the  hand  of  the  driver,  and  attached  to  the 
neck  of  the  animal.    Jerusalem  is  compared  to  a  beast.    She  is  wholly  in  the  power  of  Ood. 

*'  P.  "  Hands."    The  Assyrians. 

3.9  p  «' Trodden  under  foot."  V.  is  supported  by  Pareau,  who  shows  that  this  moaning  is  attached  to  a 
cognate  term  in  Arabic. 

■"'  P.  "He  hath  called  an  assembly  against  me."  IJ^ID-  ▼•  *■  Pareau  understands  it  of  inviting  to 
the  attack  as  to  a  festival.    V.  may  be  understood  of  appointing  a  time  for  the  attack. 

"  Is.  63  :  3 :  Joel  3  :  13 ;  Apoc.  14  :  20 ;  19  :  15.  This  figure  implies  a  great  slaughter,  blood  flowing  like 
grape-Juice  in  the  wine-press.  The  people  are  represented  by  the  virgin  daughter  of  Juda,  who  was 
trodden  down  and  violated.    The  outrages  of  the  invading  troops  are  probably  alluded  to. 

""^  11.  P.  "Mine  eye,  mine  eye."    The  repetition  is  wanting  in  several  MSS. 

*^  Supra  \.\\.    P.  "That  should  relieve  my  soul."    L.  "Refresh." 

"  Wringing  them  in  anguish. 


430  THE    LAMENTATIONS    OF    JEREMIAH. 

fort  her :  the  Lord  hath  commanded  against  Jacob,^  his  enemies  are 
round  about  him  :  Jerusalem  is  as  a  menstruous  woman'^  among 
them. 

18.  Sade.  The  Lord  is  just,  for  I  have  provoked  His  mouth'*'^  to 
wrath :  hear,  I  pray  you,  all  ye  peoples,  and  see  my  sorrow :  my 
virgins,  and  my  young  men  are  gone  into  captivity. 

19.  Coph.  I  called  for  my  friends,  but  they  deceived  me :  my 
priests  and  my  ancients  pined  away  in  the  city ;  while  they  sought 
their  food,  to  relieve  their  souls.^ 

20.  Res.  Behold,  0  Lord,  for  I  am  in  distress,  my  bowels  are 
troubled  :  my  heart  is  turned  within  me,^^  for  I  am  full  of  bitterness  :^ 
abroad  the  sword  destroyeth,  and  at  home  there  is  death  alike.^^ 

21.  Sin.  They  hear  that  I  sigh,  and  there  is  none  to  comfort  me : 
all  my  enemies  have  heard  of  my  evil ;  they  rejoice  that  Thou  hast 
done  it  :^^  Thou  wilt  bring  a  day  of  consolation,^  and  they  shall  be 
like  unto  me. 

22.  Thau.  Let  all  their  evil  be  present  before  Thee  :  and  make 
vintage^*  of  them,  as  Thou  hast  made  vintage  of  me  for  all  my  ini- 
quities :  for  my  sighs  are  many,  and  my  heart  is  sorrowful. 


CHAPTER   XL 

1.  Aleph.  How  hath  the  Lord  covered  with  obscurity^  the  daughter 
of  Sion  in  His  wrath !  cast  down  from  heaven  to  earth  the  glory^  of 
Israel,  and  hath  not  remembered  His  footstooP  in  the  day  of  His 
anger. 

2.  Beth.  The  Lord  hath  cast  down  headlong,*  and  hath  not  spared,* 

*»  nis  descendants.    The  command  given  was  for  destruction. 

*  As  one  defiled,  shunned  by  all. 

"  Numb.  3  :  16,  51.    P.  "  Rebelled  against  His  commandment."    V.  translates  literally. 

*»  L.  <'To  refresh  their  soul."  **  Is  agitated  and  distressed.  Osee  11 :  8. 

"  P.  "  I  have  grievously  rebelled."    The  term  signifying  bitterness  is  nearly  alike. 

»'  R.  conjectures  that  there  is  a  transposition  of  words  In  II.  "  abroad  the  sword  destroyeth  as  death  at 
home."  Death  overtakes  them  in  their  houses  by  violence  or  fatal  disease,  as  well  as  abroad  by  the  sword 
of  the  enemy. 

»  They  exulted  because  God,  in  whom  Jerusalem  trusted,  appeared  to  have  visited  her  in  anger. 

»•  P.  "Thou  wilt  bring  the  day  Utat  Thou  hast  called,"— the  day  fixed  and  determined  for  their  punish- 
ment. 

»*  P.  "Dountothom."  Supra  v.  12.  *  Lit.  ♦*  Clouded." 

'  H.  P.  "  The  beauty  of  Israel :"  the  glorious  kingdom  and  temple.    Martini :  "  La  gloria  cPlsrad*P 

*  The  ark  was  so  called,  Qod  being  conceived  as  seated  between  the  Cherubs. 

*  II.  P.  "  Swallowed  up." 

*  This  is  added  to  mark  the  unchangeable  character  of  Ilia  decree.  It  is  equivalent  to  an  adverb : 
<'  uniparingly." 


LAMENTATIONS    II.  431 

all  that  was  beautiful^  in  Jacob  :  He  hath  destroyed  in  His  wrath  the 
strongholds  of  the  virgin  of  Juda,  and  brought  them  down  to  the 
ground :  He  hath  made  the  kingdom  unclean/  and  the  princes 
thereof. 

3.  G-himel.  He  hath  broken  in  His  fierce  anger  all  the  horn^  of 
Israel :  He  hath  drawn  back  His  right  hand^  from  before  the  enemy  : 
and  He  hath  kindled  in  Jacob  as  it  were  a  flaming  fire,  devouring 
round  about. 

4.  Daleth.  He  hath  bent  His  bow  as  an  enemy  :  He  hath  fixed  His 
right  hand  as  an  adversary :  and  He  hath  killed  all  that  was  fair  to 
behold  in  the  tent  of  the  daughter  of  Sion ;  He  hath  poured  out  His 
indignation  like  fire. 

5.  He.  The  Lord  is  become  as  an  enemy :  He  hath  cast  down^^ 
Israel  headlong  ;  He  hath  overthrow^n  all  the  walls  thereof  :^^  He  hath 
destroyed  His^^  strongholds,  and  hath  multiplied  in  the  daughter  of 
Juda  the  afiiicted,  both  men  and  women. ^^ 

6.  Vau.  And  He  hath  destroyed  His  tent^^  as  a  garden,  He  hath 
thrown  down  His  tabernacle  '}^  the  Lord  hath  caused  feasts  and  Sab- 
baths to  be  forgotten  in  Sion  ;  and  hath  delivered  up  king  and  priest 
to  reproach,  and  to  the  indignation  of  His  wrath.^^ 

7.  Zain.  The  Lord  hath  cast  off  His  altar ;  He  hath  cursed^^  His 
sanctuary:  He  hath  delivered  the  walls  of  the  tower s^^  thereof  into 
the  hand  of  the  enemy :  they  have  made  a  noise^^  in  the  house  of  the 
Lord,  as  in  the  day  of  a  solemn  feast. 

8.  Hetli.  The  Lord  hath  purposed  to  destroy  the  wall  of  the  daugh- 
ter of  Sion  :  He  hath  stretched  out-.His  line,  and  hath  not  withdrawn 
His  hand  from  destroying :  and  the  bulwark  hath  mourned,  and  the 
wall  hath  been  destroyed  together.^*^ 


«  H.  P.  "The  habitations." 

■"  Treated  it  as  defiled,  suffered  it  to  he  profaned. 
,  '  Power. 

'  The  drawing  hack  of  the  right  hand  is  equivalent  to  the  withdrawal  of  assistance  previously  giren 
against  the  enemy. 

»"  II.  P.  "  Swallowed  up."  "  H.  P.  "  Uer  palaces." 

'=  Of  Israel. 

"  II.  P.  "  Mourning  and  lamentation."    Two  forms  of  the  same  noun  are  used  to  express  the  meaning 
more  emphatically. 

"  The  term  means  rather  a  hedge,  or  fence.    God  had  inclosed  His  favorite  dwelling,  as  a  garden,  with 
a  fence,  which  in  His  anger  He  cast  down. 

**  L.  "  His  place  of  assembly." 

*^  H.  P.  "  Hath  despised  in  the  indignation  of  His  anger  the  king  and  the  priest." 

"  P.  "Abhorred."  is  g,  p.  « Palaces." 

"  The  enemy  profaning  and  destroying  the  temple,  shouted  exultingly,  as  if  they  were  celebrating  a 
festival. 

^■^  II.  P.  "  He  made  the  rampart  and  the  wall  to  lament;  they  languished  together."   The  lamentationB 
of  those  who  witness  their  overthrow,  is  thus  poetically  described. 


432  THE    LAMENTATIONS    OF    JEREMIAH. 

9.  Teth.  Her  gates  are  sunk  into  the  ground  :^^  He  hath  desti:oyed, 
and  broken  her  bars :  her  king  and  her  princes  are  among  the  Gen- 
tiles :^  the  law  is  no  more,  and  her  prophets  find  no  vision  from  the 
Lord.23 

10.  Jod.  The  ancients  of  the  daughter  of  Sion  sit  upon  the  ground; 
they  hold  their  peace :  they  have  sprinkled  their  heads  with  dust ; 
they  are  girded  with  hair-cloth  ;  the  virgins  of  Jerusalem  hang  down 
their  heads  to  the  ground. 

11.  Caph.  My  eyes  have  failed  with  weeping;  my  bowels  are 
troubled :  my  liver  is  poured  out  upon  the  earth,^^  for  the  destruction 
of  the  daughter  of  my  people,  when  the  children  and  the  sucklings 
faint  away  in  the  streets  of  the  city. 

12.  Lamed.  They  said  to  their  mothers  :  Where  is  corn  and  wine  V^ 
when  they  fainted  away  as  the  wounded  in  the  streets  of  the  city ; 
when  they  breathed  out  their  souls  in  the  bosoms  of  their  mothers. 

13.  Mem.  To  what  shall  I  compare  thee,^^  or  to  what  shall  I  liken 
thee,  0  daughter  of  Jerusalem  ?  to  what  shall  I  equal  thee,  that  I 
may  comfort  thee,  0  virgin  daughter  of  Sion  ?  for  great  as  the  sea  is 
thy  breach  :^  who  shall  heal  thee  ? 

14.  Nun.  Thy  prophets  have  seen  for  thee^  false  and  foolish 
things :  and  they  have  not  laid  open  thy  iniquity,  to  excite  thee  to 
penance  :^  but  they  have  seen  for  thee  false  revelations  and  banish- 
ments.^ 

15.  SamecJi.  All  they  that  pass  by  the  way  clap  their  hands  at 
thee :  they  hiss,  and  wag  their  heads  at  the  daughter  of  Jerusalem, 
saying :  Is  this  the  city  of  perfect  beauty,  the  joy  of  all  the  earth  ? 

16.  Phe.  All  thy  enemies  open  their  mouth  against  thee :  they 
hiss,  and  gnash  with  the  teeth,  and  say :  We  will  swallow  her  up :  lo, 
this  is  the  day  which  we  looked  for :  we  have  found  it :  we  have 
seen  it. 

17.  Ain.  The  Lord  hath  done  that  which  He  purposed  '}^  He  hath 
fulfilled  His  word,  which  He  commanded  in  the  days  of  old :  He  hath 


'*  AmidBt  the  general  ruins.  *"  In  captivity. 

*  No  joyful  communication.    Scarcely  any  prophets  but  Jeremiah  and  Baracb  were  then  in  Judea. 

'•  This  is  an  exaggerated  expression  of  deep  pain  of  heart,  the  liver  being  regarded  by  the  Hebrews  as 
the  fount  of  blood,  and  the  seat  of  the  tender  affections. 

'*  The  children,  after  their  manner,  ask  for  food. 

X  P.  "  What  thing  bIihII  I  take  to  witneFs  for  thee  ?"  Where  shall  I  find  a  similar  instance  of  suffering 
to  present  to  thee  by  way  of  consolation? 

"  The  calamity  is  likened  to  overwhelming  waters,  or  to  the  boundless  ocean. 

^  Flattering  and  deceiving  thee. 

^  V.  "To  turn  away  thy  captivity.''  Chald.  corresponds  with  V.  L.  has:  «'To  cause  thy  backsliders 
to  return." 

'^  P.  "Causes  of  banishment."  "  Let.  26  :  16;  Deut  28  :  15. 


LAMENTATIONS    III.  433 

destroyed,  and  hath  not  spared  :^^  and  He  hath  caused  the  enemy  to 
rejoice  over  thee,  and  hath  set  up  the  horn  of  thy  adversaries. 

18.  Sade.  Their  heart  cried  to  the  Lord  upon  the  walls  of  the 
daughter  of  Sion  -P  Let  tears  run  down^  like  a  torrent  day  and 
night :  give  thyself  no  rest,  and  let  not  the  apple  of  thy  eye  be  still.^ 

19.  Coph.  Arise,  give  praise  in^  the  night,  in  the  beginning  of  the 
watches :  pour  out  thy  heart  like  water  before  the  Lord :  lift  up  thy 
hands  to  Him  for  the  life  of  thy  little  children,  that  faint  for  hunger 
at  the  top  of  all  the  streets. 

20.  Res.  Behold,  0  Lord,  and  consider  whom  Thou  hast  thus 
dealt  with :  shall  women  then  eat  their  own  fruit,  their  children  of  a 
span  long  1^  shall  the  priest  and  the  prophet  be  slain  in  the  sanctuary 
of  the  Lord  ?^ 

21.  Sin.  The  child  and  the  old  man  lie  without^  on  the  ground : 
my  virgins  and  my  young  men  are  fallen  by  the  sword :  Thou  hast 
slain  them  in  the  day  of  Thy  wrath :  Thou  hast  killed,  and  shown 
them  no  pity.^ 

22.  Thau.  Thou  hast  called,  as  to  a  festival,'*^  those  that  should 
terrify  me  round  about :  and  there  was  none  in  the  day  of  the  wrath 
of  the  Lord  that  escaped  and  was  left :  those  that  I  brought  up,  and 
nourished,  my  enemy  hath  consumed  them. 


CHAPTER    IIL 

1.  Aleph.^    I  AM  a  man  that  see^  my  affliction^  by  the  rod  of  His"^ 
indignation. 


^  Unsparingly. 

^^  H.  P.  "0!  wall  of  the  daughter  of  Sion."    This  is  a  bold  apostrophe,  directed,  however  to  the  city. 

"  Jer.  14  :  17;  Supra  1  :  16.  3^  ^ 

3G  p  "Cry  out."  L.  "Complain  aloud."  H.  may  be  applied  to  express  either  a  joyful  or  a  mournful 
cry. 

^^  L.  "  Whom  they  have  tenderly  nursed."  II.  may  be  understood  of  children  whom  they  carry  in 
their  arms. 

^  These  horrors  are  specified  in  order  to  move  God  to  pity  His  people. 

^''  H.  P.  "  In  the  streets."  "^  L.  "Without  pity."  Supra  1  :  4, 15. 

"  P.  "  As  in  a  solemn  day." 

*  Each  letter  of  the  alphabet  begins  three  verses  in  succession,  throughout  this  chapter. 
-  Experiencing. 

'P.  "Affliction."  V.  P.  Pa  wpertas  is  used  in  this  sense.  Martini:  Miseria.  The  pronoun  is  not  in  the 
text,  but  is  in  several  MSS.  Jerusalem  is  thought  to  speak  in  the  name  of  the  entire  people.  She  com- 
pares herself  to  a  man  suffering  deep  affliction. 

*  Of  God.    The  affliction  was  caused  by  His  severe  visitation. 

28 


434  THE    LAMENTATIONS    OF    JEREMIAH. 

2.  Aleph.  He  hath  led  and  brought  me  into  darkness,  and  not  into 
light. 

3.  Aleph.  Only  against  me  doth  He  turn  again  and  again^  His 
hand^  all  the  day. 

4.  Beth.  My  skin  and  my  flesh  He  hath  made  old :  He  hath  broken 
my  bones. 

5.  Beth.  He  hath  built  round  about  me,  and  He  hath  compassed 
me  with  gall  and  hardship.^ 

6.  Beth.  He  hath  set  me  in  dark  places,  as  those  that  are  dead  of 
old. 

7.  G-himel.  He  hath  built  against  me  round  about,  that  I  may  not 
get  out  :^  He  hath  made  my  fetters  heavy. 

8.  Ghimel.  Yea,  and  when  I  cry  and  entreat,  He  shutteth  out  my 
prayer. 

9.  G-himel.   He  hath  shut  up  my  ways  with  square  stones :  He 
hath  made  my  paths  crooked. 

10.  Daleth.  He  is  become  to  me  as  a  bear  lying  in  wait :  as  a  lion 
insecret  places. 

11.  Daleth.  He  hath  turned  aside  my  paths,^  and  hath  broken  me 
in  pieces :  He  hath  made  me  desolate. 

12.  Daleth.  He  hath  bent  His  bow,  and  set  me  as  a  mark  for  the 
arrow.^° 

13.  He.  He  hath  shot  into  my  reins  the  daughters  of  His  quiver." 

14.  He.  I  am  made  a  laughing-stock^^  to  all  my  people,  their  song 
all  the  day  long. 

15.  He.  He  hath  filled  me  with  bitterness  :  He  hath  inebriated  me 
with  wormwood. 

16.  Vau.  And  He  hath  broken  my  teeth  one  by  one  '}^  He  hath 
fed^*  me  with  ashes. 

17.  Vau.  And  my  soul  is  removed  far  oiF  from  peace  '}^  I  have  for- 
gotten good  things.^* 

*  L.  p.  "  Is  he  turned."    The  repeated  striking  with  the  hand,  on  each  cheek,  is  signified  by  the  text 

■  To  strike. 

'  P.  "Travail."  L.  "Poison."  The  sufferings  of  the  prophet  and  people  are  represented  as  gall,  or 
poison.  Hardstiip  is  added,  which  serves  to  explain  and  apply  the  figure.  Oall  and  hardship  are  likened 
to  assailing  forces. 

■  He  represents  himself  as  inclosed  within  a  wall,  over  which  he  cannot  pass. 

'  L.  "  On  my  ways  He  hath  placed  them."  The  text  may  be  understood  of  breaches  and  gaps  In  the 
roads,  by  which  his  progress  was  impeded. 

*"  As  a  target.  "  The  poetical  name  for  arrows. 

"  L. 

13  p^  .<  yfMh  gruTol  stones.^'  God  is  here  likened  to  a  man  striking  another  with  stones,  and  breaking 
his  teeth.    The  Divine  chastisements  are  thus  represented. 

'*  P.  "  Covered :"  as  one  cast  to  the  ground,  and  covered  up  with  ashes. 

"  Prosperity. 

'*  Past  enjoyments  are  scarcely  remembered  through  intense  suffering. 


I 


LAMENTATIONS    III.  435 


18.  Vau.  And  I  said :  My  end^''  and  my  hope  is  perished  from  the 
Lord. 

19.  Zain.  Remember  my  affliction,  and  transgression,^^  the  worm- 
wood, and  the  gall.^^ 

20.  Zain.  I  am  mindful  and  remember ;  and  my  soul  languisheth 
within  me. 

21.  Zain.  These  things  I  think  over  in  my  heart,  therefore  will  I 
hope. 

22.  Jleth.  The  mercies  of  the  Lord^  that  we  are  not  consumed ; 
because  His  commiserations  have  not  failed. 

23.  Keth.    They  are  new^^  every  morning :  great  is  thy  faithful- 
ness.^^ 

24.  Heth.  The  Lord  is  my  portion,  said  my  soul :  therefore  will  I 
wait  for  Him. 

25.  Teth.  The  Lord  is  good  to  them  that  hope  in  Him,  to  the  soul 
that  seeketh  Him. 

26.  TetJi.  It  is  good  to  wait  in  silence^  for  the  salvation  of  God.^"' 

27.  Teth.   It  is  good  for  a  man  when  he  hath  borne  the  yoke^^ 
from^^  his  youth. 

28.  Jod.  He  shall  sit  solitary,  and  hold  his  peace  :  because  he  hath 
taken  it  up^''  upon  himself. 

29.  Jod.  He  shall  put  his  mauth  in  the  dust,^  if  so  be  there  may 
be  hope. 

30.  Jod.  He  shall  give  his  cheek  to  him  that  striketh  him :  he 
shall  be  filled  with  reproaches.^ 

31.  Caph.  For  the  Lord  will  not  cast  off  forever. 


'■"  p.  "  My  strength/'  H.  means  duration,  but  is  here  taken  for  strength.  The  prophet  feels  that  his 
former  strength  is  taken  away,  and  scarcely  hopes  for  new  aid. 

"  The  term  means  persecutions.    Supra  1  :  7. 

"  lie  begs  of  God  that,  whilst  mindful  of  his  transgression,  He  may  regard  favorably  his  submission  to 
chastisement.    Wormwood  and  gall  denote  his  afflictions. 

^'  Are  cause. 

-'  II.  is  an  adjective.  V.  novi  must  be  so  understood.  New  displays  of  mercy  are  meant.  The  Latin 
is  in  the  masculine  gender,  probably  because  the  noun  in  H.  is  masculine.  . 

-2  In  the  fulfilment  of  Ilis  promises.  '^  P.  "  Quietly  wait  for." 

^'  His  deliverance  of  His  servants. 

"'  Suffered  disciplinary  restraint  and  correction.   Ileb.  12  :  11. 

=«  H.  P.  "  In :"  many  MSS.  "  from." 

^  The  yoke.  As  he  voluntarily  submits  to  Divine  chastisement,  he  remains  in  solitude  and  silence, 
St.  Ambrose  observes :  "  He  that  has  borne  the  yoke  from  his  youth,  and  willingly  submitted  his  tender 
neck  to  the  restraint  of  mature  government,  shall  sit  singularly  removed  from  the  murmur  of  disquieting 
passions,  and  shall  enjoy  silent  tranquillity,"   In  Ps.  118,  Serm.  19. 

^  Humbling  himself,  and  worshipping,  after  the  Oriental  fashion.  Job  1  :  20;  Mich.  7  :  17;  Ps.  72  :  9. 

^  This  expresses  patient  submission  to  the  insults  of  the  enemy :  the  patience  of  Christ  our  Redeemer 
especially  corresponds  to  it. 


486  THE    LAMENTATIONS    OF    JEREMIAH. 

32.  Caph.  For  if  He  hath  cast  off^  He  will  also  have  mercy,  ac- 
cording to  the  multitude  of  His  mercies. 

33.  Caph.  For  He  doth  not  willingly  afflict,  nor  cast  off^^  the  chil- 
dren of  men, 

34.  Lamed.  To  crush  under  His  feet  all  the  prisoners  of  the  land, 

35.  Lamed.  To  set  aside  the  right^^  of  a  man  before  the  face  of 
the  Most  High. 

36.  Lamed.  To  wrong  a  man  in  his  suit,  the  Lord  doth  not  ap- 
prove.^ 

37.  Mem.  Who  is  he  that  saith  a  thing  is  done,^^  which  the  Lord 
hath  not  commanded? 

38.  Mem.  Shall  not  both  evil  and  good  proceed  out  of  the  mouth 
of  the  Highest  ?^ 

39.  Mem.  Why  doth  a  living^  man  murmur,^  a  man  for  his  sins?^ 

40.  Nun.  Let  us  search  our  ways,  and  seek,^  and  return  to  the 
Lord. 

41.  Nun.   Let  us  lift  up  our  hearts^  with  our  hands  to  the  Lord 
in  the  heavens. 

42.  Nun.  We  have  done  wickedly,  and  provoked  to  wrath :  there- 
fore Thou  art  inexorable.** 

43.  Samech.  Thou  hast  covered"*^  in  Thy  wrath,  and  hast  struck 
us  :^  Thou  hast  killed,  and  hast  not  ^ared.^ 

44.  Samech.  Thou  hast  set  a  cloud  before  Thee,  that  our  prayer 
may  not  pass  through. 

45.  Samech.  As  an  outcast  and  refuse,*^  Thou  hast  made  me*^  in  the 
midst  of  peoples. 

46.  Phe.  All  our  enemies  have  opened  their  mouths  against  us. 

47.  Phe.  Prophecy*^  is  become  to  us  a  fear,  and  a  snare,  and  de- 
struction. 

*»  H.  r.  "Though  He  cause  grief."  "  H.  P.  "Grieve." 

*  To  reject  his  just  claim. 

"  H.  "Seen,"    God  is  said  uot  to  see,  or  know,  what  lie  rejects. 

'*  Amos  3  :  6.  Who  will  assert  that  anything  takes  place  independently  of  Divine  Providence?  Nothing 
can  exist  hut  hy  the  decree  of  God,  either  absolute  or  permissive. 

"  Physical  evils,  as  well  as  blessings,  depend  on  the  Divine  decree. 

^  It  does  not  appear  that  the  adjective  has  any  special  foroe  here.    It  is  used  ahsolntAly.  Ps.  142  :  2. 

"  Complain  of  his  sufferings. 

**  Man  should  mourn  over  his  sins,  and  acknowledge  them  to  be  the  just  cause  of  his  a£9ictions. 

**  He  exhorts  to  thorough  self-examination. 

*•  H.  P.  "Heart."  The  invitation  in  the  Liturgy:  SuRSDM  corda;  may  have  been  derived  from  this 
passage.  It  was  used  probably  from  the  Apostolic  ago,  since  it  is  found  in  the  most  ancient  formularies, 
and  Is  mentioned  expressly  by  St.  Cyprian,  In  the  third  century,  whilst  explaining  the  Lord's  prayer. 

*'  U.  P.  "  Thou  hast  not  pardoned."    The  hope  of  pardon  hereafter  is  not  excluded. 

*9  Concealed  thy  countenance  from  us,  being  displeased  with  us. 

*'  P.  "  Persecuted  us."    L.  "  Made  pursuit  after  us." 

"  Unsparingly. 

**  The  prophet  became  an  object  of  public  hatred.  •  H.  P.  "  Us." 

*"*  St.  Jerome  seems  to  have  read  the  II.  with  a  different  point,  as  some  MSS.  still  have.    The  term, 


r 


LAMENTATIONS    III.  437 

48.  Phe.  My  eye  runneth  down  with  streams  of  water,  for  the 
destruction  of  the  daughter  of  my  people. 

49.  Ain.  My  eye  is  afflicted,  and  hath  not  been  quiet,  because 
there  was  no  rest  '}^ 

50.  Ain.  Till  the  Lord  regard  and  look  down  from  the  heavens. 

51.  Ain.  My  eye  wasteth  my  soul,  because  of  all  the  daughters  of 
my  city. 

52.  Sade.  My  enemies  have  chased  and  caught  me  like  a  bird, 
without  cause. 

53.  Sade.  My  life  is  fallen  into  the  pit  ;''^  and  they  have  laid  a 
stone  over  me.^ 

54.  Sade.  Waters  have  flowed  over  my  head  :^^  I  said  :  I  am  cut  off. 

55.  Coph.  I  have  called  upon  Thy  name,  0  Lord,  from  the  low  pit. 
bQ.   Coph.  Thou  hast  heard  my  voice  :  turn  not  away  Thy  ear  from 

my  sighs  and  cries. 

57.  Coph.  Thou  drewest  near  in  the  day  when  I  called  upon  Thee  : 
Thou  saidst :  Fear  not. 

58.  Res.  Thou  hast  judged,  0  Lord,  the  cause  of  my  soul.  Re- 
deemer of  my  life. 

59.  Res.  Thou  hast  seen,  0  Lord,  their  iniquity  against  me  :  judge 
Thou  my  judgment.^^ 

00.  Res.  Thou  hast  seen  all  their  fury,^  all  their  thoughts  against 
me. 

61.  Sin.  Thou  hast  heard  their  reproach,^*  0  Lord,  all  their  plans^^ 
against  me. 

62.  Si7i.  The  lips  of  them  that  rise  up  against  me :  and  their  de- 
vices against  me  all  the  day. 

63.  Sin.  Behold  their  sitting  down,  and  their  rising  up  :^^  I  am 
their  song.^^ 

64.  Thau.  Thou  wilt  render  them  a  recompense,  0  Lord,  accord- 
ing to  the  works^  of  their  hands. 


as  now  read,  means  desolation,  and  is  put  before  destruction.  P.  "  Fear  and  a  snare  is  come  upon  us, 
desolation  and  destruction." 

*^  No  relief  from  suffering.    P.  "  Without  any  intermission." 

49  p   (4  They  have  cut  ofT  my  life  in  the  dungeon."    They  have  cast  me  into  it. 

*°  P.  "  And  they  have  cast  a  stone  upon  me."  He  represents  himself  as  assailed  with  stones  in  the  pit 
which  serves  as  his  prison.  * 

"  P.  Ps.  68:2.  '2  p,  "Cause." 

*"  R.  V.  M  Insults. 

"  P.  «  Device." 

"  At  all  times;  at  the  commencement  and  end  of  their  meetings. 

"  The  subject  of  their  derision.  's  jj.  P.  "  Work." 


48B  THE    LAMENTATIONS    OF    JEREMIAH. 

65.  Thau.  Thou  wilt  give  them  a  buckler  of  heart^  Thy  labor .^ 

66.  Thau.  Thou  wilt  pursue^^  them  in  anger,  and  destroy  them  from 
under  the  heavens,  0  Lord. 


CHAPTER   IV. 

1.  Aleph.  How  is  the  gold  become  dim,  the  finest  color^  is  changed, 
the  stones  of  the  sanctuary^  are  scattered  in  the  top  of  every  street ! 

2.  Beth.  The  noble  sons  of  Sion,  and  they  that  were  clothed  with^ 
the  best  gold  :  how  are  they  esteemed  as  earthen  vessels,  the  work  of 
the  potter's  hands  ? 

3.  G-himel.  Even  the  sea-monsters  draw  out  the  breasts,  they  give 
suck  to  their  young,  the  daughter  of  My  people  is  cruel,  like  the 
ostrich^  in  the  desert. 

4.  Daleth.  The  tongue  of  the  suckling  child  sticketh  to  the  roof  of 
his  mouth  for  thirst :  the  little  ones  ask  for  bread,  and  there  is  none 
to  break  it  unto  them.^ 

5.  He.  They  that  were  fed  delicately  die  in  the  streets :  they  that 
were  brought  up  in  scarlet,  embrace  dunghills.® 

6.  Vau.  And  the  iniquity'^  of  the  daughter  of  My  people  is  greater 
than  the  sin^  of  Sodom,  which  was  overthrown  in  a  moment,  and 
hands  took  nothing  in  her.^ 

7.  Zain.  Her  Nazarites  were  whiter  than  snow,  purer  than  milk, 
more  ruddy  than  old  ivory, ^^  fairer  than  sapphire. 

8.  ffeth.  Their  face  is  blacker  than  coals,  and  they  are  not  known 
in  the  streets  :  their  skin  sticketh  to  their  bones,  it  is  withered,  and 
is  become  like  wood. 


"  p.  "  Sorrow."    L.  "Confusion."    The  term  resembles  the  word  for  buckler.    It  is  taken  figuratively. 
•»  H.  P.  "  Thy  curse."    V.  uses  "  labor*'  with  great  latitude.  "  L. 

»H.  P.  "Gold." 

'  The  precious  stones  wftrn  on  the  breast-plate  of  the  High  Priest,  and  deemed  sacred,  were  scattered 
abroad  in  the  streets. 

»  P.  "Comparable  to."  II.,  which  means  "weighed,"  expresses  the  great  value  set  on  them.  Distin- 
guished citizens,  who  in  other  tim^s  were  highly  prized,  were  now  regarded  with  contempt,  like  rubbish 
cast  aside  by  a  potter. 

*  She  was  believed  to  abandon  her  young  ones.  The  crael^  of  Jerusalem  to  her  infknts  is  mentioned 
as  evidence  of  extreme  suffering  from  her  conquerors. 

»  To  give  it  to  them.    Allusion  is  made  to  the  custom  of  breaking  loaves  into  pieces. 

*  They  He  oo  them,  in  a  dying  state. 

''  Its  punishment.  ■  Gen.  19  :  24.    Its  punishment. 

■  P.  "  No  hands  stayed  on  her."  L.  '*  No  human  hands  were  laid  on  her."  R.  understands,  that  hands 
did  npt  seize  Sion  with  violence,  since  she  was  destroyed  by  a  Divine  visitation. 
'0  P.  "  In  body  than  the  rubles." 


LAMENTATIONS    IV.  439 

9.  Tetli.  It  was  better  with  them  that  were  slain  by  the  sword, 
than  with  them  that  died  with  hunger :  for  these  pined  away,"  being 
consumed  for  want  of  the  fruits  of  the  earth. 

10.  Jod.  The  hands  of  piteous  women  have  sodden  their  own  chil- 
dren :  they  were  their  meat^^  in  the  destruction  of  the  daughter  of 
My  people. 

11.  CapJi.  The  Lord  hath  accomplished  His  wrath,  He  hath  poured 
out  His  fierce  anger  :  and  He  hath  kindled  a  fire  in  Sion,  and  it  hath 
devoured  the  foundations  thereof. 

12.  Lame&t  The  kings  of  the  earth,  and  all  the  inhabitants  of  the 
world  would  not  have  believed,  that  the  adversary  and  the  enemy 
should  enter  in  by  the  gates  of  Jerusalem : 

13.  Mem.  For  the  sins  of  her  prophets,  and  the  iniquities  of  her 
priests,  that  have  shed  the  blood  of  the  just  in  the  midst  of  her. 

14.  Nun.  They  have  wandered  as  blind  men  in  the  streets,  they 
were  defiled  with  blood :  and  when  they  could  not,  they  held  up  their 
skirts. ^^ 

15.  Samech.  Depart,  ye  that  are  defiled,  they  cried  out  to  them : 
Depart,  get  ye  hence,  touch  not :  for  they  quarrelled,^*  and  being 
removed,  they  said  among  the  Gentiles :  He  will  no  more  dwell 
among  them.^^ 

16.  Phe.  The  face^^  of  the  Lord  hath  divided^^  them,  He  will  no 
more  regard  them:  they  respected  not  the  persons  of  the  priests, 
neither  had  they  pity  on  the  aged. 

17.  Am.  While  we  were  yet  standing,  our  eyes  failed,  expecting 
help  for  us  in  vain,  when  we  looked  anxiously  towards  a  nation^^  that 
was  not  able  to  save. 

18.  Bade.  Our  steps  have  slipped,  in  the  way  of  our  streets,  our 
end  draweth  near :  our  days  are  fulfilled,  for  our  end  is  come. 

19.  (7op7i.  Our  pursuers  were  swifter  than  the  eagles  of  the  air  '}^ 
they  pursued  us  upon  the  mountains,  they  lay  in  wait  for  us  in  the 
wilderness. 

"  p.  "  stricken."    L.  "  Pierced  through." 

*°  This,  though  apparently  incredible,  is  stated  to  have  happened  at  Tarious  times.  The  city  is  called 
"  the  daughter  of  my  people." 

"  P.  "  So  that  men  could  not  touch  their  garments."  V.  seems  to  mean  that,  not  being  able  to  avoid 
walking  in  the  blood,  they  held  up  the  skirts  of  their  garments. 

"  P.  "  Fled  away,  and  wandered."  The  prophets  and  priests  fled  from  the  city,  and  wandered  elsewhere, 
being  abhorred  and  despised.    The  verb  nVJj  in  Niphal,  means  to  quarrel,  as  St.  Jerome  translates  it. 

"  The  Gentiles  said  that  the  God  of  the  Jews  would  no  longer  dwell  among  them.  H.  is  in  the  plural, 
meaning  that  the  priests  should  no  longer  sojourn  in  Jerusalem. 

'^  This  is  here  taken  for  the  frown,  or  anger  of  God. 

"  Scattered. 

'*  They  looked  for  help  from  Egypt. 

19  p_  "They  hunt  our  steps:"  they  pursue  us. 


440  THE    LAMENTATIONS    OF    JEREMIAH. 

20.  Res.  The  breath  of  our  mouth  Christ^  the  Lord  is  taken  in 
our  sins  :^^  to  whom  we  said :  Under  thy  shadow  we  shall  live  among 
the  Gentiles.^ 

21.  Sin.  Rejoice,  and  be  glad,  0  daughter  of  Edom,  that  dwellest 
in  the  land  of  Hus :  to  thee  also  shall  the  cup  come,  thou  shalt  be 
made  drunk  and  naked.^ 

22.  Thau.  Thy  iniquity  is^'*  accomplished,  0  daughter  of  Sion,  He 
will  no  more  carry  thee  away  into  captivity :  He  hath  punished^  thy 
iniquity,  0  daughter  of  Edom,  He  hath  exposed  thy  sins. 


CHAPTER  V. 

THE   PRAYER   OF   JEREMIAH    THE    PROPHET. 

1.  Remember,  0  Lord,  what  is  come  upon  us :  consider  and  be- 
hold our  reproach. 

2.  Our  inheritance  is  turned  to  aliens :  our  touses  to  strangers. 

3.  We  are  become  orphans  without  a  father :  our  mothers  are  as 
widows. 

4.  We  have  drunk  our  water  for  money :  we  have  bought  our  wood.^ 

5.  We  were  dragged  by  the  necks,^  we  were  weary,  and  no  rest 
was  given  us. 

6.  We  have  given  our  hand  to  Egypt,^  and  to  the  Assyrians,*  that 
we  might  be  satisfied  with  bread. 

7.  Our  fathers  sinned,  and  are  not :  and  we  have  borne  their  ini- 
quities. 


*>  p.  «  The  anointed  of  the  Lord."  Some  take  It  to  be  Sedekiah.  He  is  called,  in  U.,  the  breath  of  their 
noetrilff,— being  regarded  as  the  life  of  the  people.  Seneca  says  of  a  prince :  ''  Ille  est  spiritus  vitalls 
qucm  hoMS  tot  millia  trahunt."  De  Clementia  1. 1,  c.  4. 

"  P.  "  In  their  pits."  The  capture  of  the  king  ia  compared  to  that  of  an  animal  falling  into  a  pit  pre- 
pared by  a  hunter.  II.  means  also  "corruption,"  as  it  is  understood  by  Sept  V.  refers  the  passage  to 
Christ,  the  rictlm  of  the  sins  of  men. 

*  They  had  hoped  to  Hre  under  his  protection,  amidst  the  surrounding  nations. 

^  The  Idumoans  are  put  in  mind  of  the  humiliations  which  await  them :  they  also  shall  drink  of  the 
cup  of  Difine  vengeance,  and  be  exposed  to  their  enemies. 

«  Its  punishment.  «»  Lit  "  Visited." 

'  They  had  been  accustomed  to  cut  down  the  wood  for  fuel  on  the  commons. 

*  P.  ''  Our  necks  are  under  persecution."  L.  <*  Up  to  our  necks  are  we  pursued."  A  yoke  was  put  on 
their  necks. 

*  Asking  aid,  and  ealOecting  themselres  to  them. 

*  Demanding  ftrom  their  conqaeron  the  neoeesarj  food. 


LAMENTATIONS    V.  441 

8.  Servants^  rule  over  us :  there  is  none  to  deliver  us  out  of  their 
hand. 

9.  We  fetched  our  bread^  at  the  peril  of  our  lives,  because  of  the 
sword  in  the  desert.'^ 

10.  Our  skin  was  burnt  as  an  oven,  by  reason  of  the  violence  of 
the  famine. 

11.  They  ravished  the  women  in  Sion,  and  the  virgins  in  the  cities 
of  Juda. 

12.  The  princes  were  hanged  up  by  their  hand  :^  they  did  not  re- 
spect the  persons  of  the  aged. 

13.  They  abused  the  young  men  indecently  f  and  the  children^*^ 
fell  under  the  wood. 

14.  The  aged  have  ceased  from  the  gates :"  the  young  men  from 
the  quire  of  the  singers. 

15.  The  joy  of  our  heart  is  ceased,  our  dancing  is  turned  into 
mourning. 

16.  The  crown  is  fallen  from  our  head :  woe  to  us,  because  we  have 
sinned. 

17.  Therefore  is  our  heart  sorrowful ;  therefore  are  our  eyes  be- 
come dim, 

18.  Eor  mount  Sion,  because  it  is  destroyed,  foxes  walk  upon  it.^^ 

19.  But  Thou,  0  Lord,  remainest  forever,  Thy  throne  from  gene- 
ration to  generation. 

20.  Why  wilt  Thou  forget  us  forever  ?  whT/  wilt  Thou  forsake  us 
for  a  long  time  ? 

21.  Convert  us,  0  Lord,  to  Thee ;  and  we  shall  be  converted : 
renew  our  days,  as  from  the  beginning. 

22.  But  Thou, hast  utterly  rejected  us:   Thou  art  exceedingly 
angry  against  us. 


*  Barbarian  soldiers.  ^  From  Egypt. 
'  Robbers,  or  enemies. 

*  The  Persians  were  wont  to  hang  up  by  the  hand  the  bodies  of  criminals,  after  cutting  off  their  heads. 
This  usage  may  have  been  common  to  the  Assyrians. 

'  P.  "  They  took  the  young  men  to  grind."'  This  was  usually  the  occupation  of  female  slaves.  St. 
Jerome  thinks  that  the  term  is  used  with  an  obscene  meaning. 

"  Youths.  L.  "  Boys  stumbled  under  the  wood."  They  were  burdened  beyond  their  strength.  It 
may  allude  to  their  exhaustion  by  brutal  treatment. 

^^  Where  they  were  wont  to  assemble. 

*^  As  on  a  place  that  is  forsaken  and  desolate. 


BARUCH. 


INTRODUCTION. 


This  book  is  named  after  the  secretary  of  Jeremiah,  under  whose 
name  it  is  often  quoted  by  the  early  fathers.  Baruch  means  "  blessed." 
The  subject  is  the  overthrow  and  calamities  of  Jerusalem.  The  ca- 
nonical authority  of  the  book  has  been  sometimes  called  in  question, 
in  consequence  of  its  not  being  found  in  Hebrew,  and  not  being 
quoted  by  several  of  the  early  fathers.  It  is  also  wanting  in  some 
ancient  catalogues  :  yet  St.  Irenaeus  quotes  a  passage  from  it,  though 
under  the  name  of  Jeremiah :  "  The  prophet  Jeremiah  has  intimated 
this,  saying  :  '  Look  about  thee,  0  Jerusalem,  towards  the  east,  and 
behold  the  joy  that  cometh  to  thee,  from  God.'  "^  Origen,  Cyril  of 
Alexandria,^  and  Hilary  of  Poitiers,^  also  quote  it  as  Scripture,  and 
the  ancient  council  of  Laodicea  admitted  it  into  the  canon.  When 
the  Noetians  pressed  into  their  service  some  passage  of  it  to  support 
their  views,  Hippolytus,  the  defender  of  the  Catholic  faith,  did  not 
reject  its  authority,  but  observed  that  their  interpretation  of  it  was 
incorrect.'*  Athenagoras,^  Eusebius  of  Caesarea,^  St.  Ambrose,^  Eulo- 
gius  of  Alexandria,^  Aquitanus  Prosper,^  and  others,  quote  several 
passages,  which  Lactantius  expressly  ascribes  to  a  prophet.  It  was 
originally  written  in  Hebrew,  the  language  then  prevailing,  of  which 
many  traces  are  discoverable  in  the  style  ;^^  but  we  have  only  at  pre- 
sent the  Greek  and  Latin  translations,  the  former  of  which  is  more 
diffuse  than  the  latter.  The  date  assigned  to  this  prophecy  is  the 
fifth  year  from  the  burning  of  Jerusalem. ^^  In  the  interval,  Baruch 
with  Jeremiah  accompanied  the  people   to   Egypt,  but   afterwards 


L.  V,  Adv.  haer.  c.  35.  -  De  recta  fide  ad  imp.  ^  L.  5  de  Trin.  p.  41. 

Contra  Noetum.  *  In  Legat.  ^  Demonstr.  ev.  1.  6,  c.  19. 

L.  1,  de  fide.  '  In  ramos  palm.  "  L.  1,  de  promiss. 

V.  1,  6.  10.  "  Baruch  1:2. 


446  INTRODUCTION. 

visited  Babylon,  where  he  composed  this  work  for  the  instruction  and 
consolation  of  the  captives,  and  of  their  brethren  in  Jerusalem,  to 
whom  their  letter  in  the  first  chapter  is  addressed.  All  doubt  as  to 
the  canonical  authority  of  the  book  is  precluded  for  Catholics  by  its 
being  mentioned  by  the  Council  of  Trent  in  the  list  of  sacred  books, 
which  it  sanctioned  by  anathema  against  all  who  should  refuse  to 
receive  them. 


I 


THE  PROPHECY  OF  BARUCH. 


CHAPTER  I. 

THE  JEWS  OF  BABYLON  SEND  THE  BOOK  OF  BARUCH,  WITH  MONEY  TO  JERUSALEM, 
REQUESTING  THEIR  BRETHREN  THERE  TO  OFFER  SACRIFICE,  AND  TO  PRAY  FOR 
THE  KING  AND  FOR  THEM,  ACKNOWLEDGING  THEIR  MANIFOLD  SINS. 

1.  And  these  are  the  words  of  the  book  which  Baruch  the  son  of 
Neriah,  the  son  of  Maasiah,  the  son  of  Sedekiah,  the  son  of  Sedei, 
the  son  of  Helciah,  wrote  in  Babylonia/ 

2.  In  the  fifth  year,  in  the  seventh  day  of  the  month,^  at  the  time^ 
that  the  Chaldeans  took  Jerusalem,  and  burnt  it  with  fire.^ 

3.  And  Baruch  read  the  words  of  this  book  in  the  hearing  of  Je- 
choniah^  the  son  of  Joakim  king  of  Juda,  and  in  the  hearing  of  all  the 
people  that  came  to  hear  the  book, 

4.  And  in  the  hearing  of  the  nobles,  the  sons  of  the  kings,^  and  in 
the  hearing  of  the  ancients,  and  in  the  hearing  of  the  people,  from 
the  least  even  to  the  greatest  of  them,  that  dwelt  in .  Babylonia,  by 
the  river  Sodi/ 

5.  And  when  they  heard  it,  they  wept,  and  fasted,  and  prayed 
before  the  Lord. 

6.  And  they  made  a  collection  of  money,  according  to  every  man's 
ability : 

7.  And  they  sent  to  Jerusalem  to  Joakim  the  priest,  the  son  of 

*  He  had  accompanied  Jeremiah  to  Egypt,  and  after  his  death,  went  to  join  the  exiles  in  Babylon. 

°  The  month  is  omitted  by  the  copyists,  Sivan,  which  corresponds  to  May,  is  mentioned  t.  8.  Cor- 
nelius a  Lapide  understands  Nisan,  the  first  month  of  the  second  year,  corresponding  to  March. 

^  After.  *  When  Sedekiah  was  liing. 

'  He  had  been  led  into  exile  before  Sedekiah,  but  he  was  treated  with  special  favor.  Although  a 
prisoner,  he  was  in  free  custody,  at  large  on  parole. 

^  Princes  of  the  blood. 

■"  Ptolemy  mentions  a  city  named  Soita,  situated  between  the  Euphrates  and  Tigris. 


448  THE    PROPHECY    OF    BARUCH. 


■1* 


Helciah,  the  son  of  Salom,  and  to  the  priests,  and  to  all  the  people, 
that  were  found  with  him  in  Jerusalem  :^ 

8.  At  the  time  when  he^  received  the  vessels  of  the  temple  of  the 
LorTl,  which  had  been  taken  away  out  of  the  temple,  to  return^^  them 
into  the  land  of  Juda  the  tenth  day  of  the  month  Sivan,  the  silver 
vessels"  which  Sedekiah  the  son  of  Josiah  king  of  Juda  had  made, 

9.  After  Nabuchodonosor  the  king  of  Babylon  had  carried  away 
Jechoniah,  and  the  princes,  and  all  the  powerful  men,  and  the  people 
of  the  land,  from  Jerusalem,  and  brought  them  bound  to  Babylon. 

10.  And  they  said  :^^  Behold,  we  have  sent  you  money :  buy  with 
it  holocausts,  and  frankincense,  and  make  meat-offerings^^  and  offer- 
ings for  sin  at  the  altar  of  the  Lord  our  God  :^* 

11.  And  pray  ye  for  the  life  of  Nabuchodonosor  the  king  of  Baby- 
lon, and  for  the  life  of  Balthassar^^  his  son,  that  their  days  may  be 
upon  earth  as  the  days  of  heaven  :^^ 

12.  And  that  the  Lord  may  give  us  strength,  and  enlighten  our 
eyes,  that  we  may  live  under  the  shadow"  of  Nabuchodonosor  the 
king  of  Babylon,  and  under  the  shadow  of  Balthassar  his  son,  and 
may  serve  them  many  days,  and  may  find  favor  in  their  sight. 

13.  And  pray  ye  for  us  to  the  Lord  our  God :  for  we  have  sinned  m 
against  the  Lord  our  God ;  and  His  wrath  is  not  turned  away  from  ^ 
us  even  to  this  day. 

14.  And  read  ye  this  book,^^  which  we  have  sent  to  you  to  be  read  J 
in  the  temple  of  the  Lord,^^  on  feasts  and  proper  days. 

15.  And  ye  shall  say :  To  the  Lord  our  God  praise,^  but  to  us 
confusion  of  our  face  :  as  it  is  come  to  pass  at  this  day  to  all  Juda, 
and  to  the  inhabitants  of  Jerusalem. 


*  It  appears  that  nmny  bad  gathered  together,  as  five  years  had  elapsed  since  the  destruction  of  the 
city. 

•  Nabuchodonosor,  according  to  Orotius. 

"  Orotius  understands  this  of  the  return  of  Baruch,  bringing  with  him  the  sacred  vessels. 

**  Tilt'  Rold  hud  been  converted  to  his  own  purpose  by  Niibucliodonosor. 

"  They  wrote  to  this  effi-ct. 

"  OfTcrlngs  of  flour,  oil,  and  Incense.  Sept.  uses  jui»vv*  for  nnjD-  This,  with  many  Hehndsms,  points 
to  a  Hebrew  original,  which  Is  no  longer  extant. 

"  Since  the  destrurtion  of  the  temple,  an  altnr  had  been  erected  for  the  necessary  sacrifices. 

>*  lie  is  thou((ht  to  be  the  same  as  Evilmerodach.  4  Kings  25  :  27;  Jer.  52  :  SI. 

»  The  captlveH  desired  prayers  for  their  rulers,  knowing  it  to  be  the  Divine  will  that  their  authority 
should  bo  rei([M.-cted.     Days  of  heaven  is  an  Oriental  phraue  for  very  long  life, 

"  i'rotectlon  In  their  own  country.   Kzek.  31  :  0  ;  Dan.  4  :  12,  20. 

"  The  five  first  chapters  form  the  book,  for  which  the  preceding  verses  serve  as  an  Introduction. 

*»  The  place  of  their  assembly :  the  temple  had  been  destroyed.  Urotius  remarks,  that  the  custom  of 
reading  the  letters  of  the  Apostles,  and  of  some  bishops  in  the  Christian  assemblies,  was  in  imitation  of 
the  Jewish  usage. 

*•  Lit.  "Justice."  The  praise  of  juntlew,  mercy,  and  all  eNcvllcnco,  is  duo  to  God.  The  same  phrase 
occurs,  Dan.  0  :  7.  There  is  a  striking  resemblance  between  the  whole  introduction  and  parts  of  the 
prophet  Daniel.  See  also  Nehem.  0  :  82, 38,  S4. 


BAEUCHII.  .  449 

16.  To  our  kings,  and  to  our  princes,  and  to  our  priests,  and  to 
our  prophets,  and  to  our  fathers. 

17.  We  have  sinned  before  the  Lord  our  God,^^  and  have  not  be- 
lieved Him,  nor  put  our  trust  in  Him  : 

18.  And  we  were  not  obedient  to  Him,  and  we  have  not  hearkened 
to  the  voice  of  the  Lord  our  God,  to  walk  in  His  commandments, 
which  He  hath  given  us. 

19.  From  the  daj  that  He  brought  our  fathers  out  of  the  land  of 
Egypt,  even  to  this  day,  we  were  disobedient  to  the  Lord  our  God : 
and  going  astray^^  we  turned  away  from  hearing  His  voice. ^^ 

20.  And  many  evils  have  cleaved  to  us,  and  the  curses^^  which  the 
Lord  foretold  by  Moses  His  servant :  who  brought  our  fathers  out  of 
the  land  of  Egypt,  to  give  us  a  land  flowing  with  milk  and  honey,  as 
at  this  day. 

21.  And  we  have  not  hearkened  to  the  voice  of  the  Lord  our  God 
according  to  all  the  words  of  the  prophets  whom  He  sent  to  us : 

22.  And  we  have  gone  away  every  man  after  the  inclinations  of 
his  own  wicked  heart,  to  serve  strange  gods,  and  to  do  evil  in  the 
sight  of  the  Lord  our  God. 


CHAPTER    XL 

A  FURTHER  CONFESSION  OF  THE  SINS  OP  THE  PEOPLE,  AND  OF  THE  JUSTICE  OF  GOD. 

1.  Wherefore  the  Lord  our  God  hath  made  good  His  wo|^,  that 
he  spake  to  us,  and  to  our  judges  that  have  judged  Israel,  and  to  our 
kings,  and  to  our  princes,  and  to  all  Israel  and  Juda  : 

2.  That  the  Lord  would  bring  upon  us  great  evils,  such  as  never 
happened  under  heaven,  as  they  have  come  to  pass  in  Jerusalem, 
according  to  the  things  that  are  written  in  the  law  of  Moses  ; 

3.  That  a  man  should  eat  the  flesh  of  his  own  son,  and  the  flesh  of 
his  own  daughter.^ 

4.  And  He  hath  delivered  them  up  to  be  under  the  hand  of  all  the 


-'  Three  versions  of  one  phrase  are  here  united,  as  Grotius  remarks.  "We  did  not  obey  Him,"  expresses 
the  meaning. 
=2  itT'^iS^ia^oy.iv  '.  we  acted  recklessly. 

^  The  humble  and  sorrowful  acknowledgment  of  our  manifold  sins  is  suitable  at  all  times. 
-^  Deut.  28  :  15.  '  Deut.  28  :  53. 

29 


460  THE    PROPHECY    OF    BARUCH. 

kings  that  are  round  about  us,^  to  be  a  reproach  and  desolation^  among 
all  the  peoples  among  whom  the  Lord  hath  scattered  us. 

5.  And  we  are  brought  under,  and  are  not  uppermost  :^  because 
we  have  sinned  against  the  Lord  our  God,  by  not  obeying  His  voice. 

6.  To  the  Lord  our  God  justice  :^  but  to  us,  and  to  our  fathers, 
confusion  of  face,  as  at  this  day. 

7.  For  the  Lord  hath  pronounced^  against  us  all  these  evils  that 
are  come  upon  us  : 

8.  And  we  have  not  entreated  the  face^  of  the  Lord  our  God,  that 
we  might  return  every  one  of  us  from  our  most  wicked  ways. 

9.  And  the  Lord  hath  watched  over  us  for  evil,^  and  hath  brought 
it  upon  us  :  for  the  Lord  is  just  in  all  His  works  which  He  hath  com- 
manded us : 

10.  And  we  have  not  hearkened  to  His  voice,  to  walk  in  the  com- 
mandments of  the  Lord  which  He  hath  set  before  us. 

11.  And  now,^  0  Lord  God  of  Israel,  who  hast  brought  Thy  people 
out  of  the  land  of  Egypt  with  a  strong  hand,  and  with  signs,  and 
with  wonders,  and  with  Thy  great  power,  and  with  a  mighty  arm, 
and  hast  made  Thee  a  name  as  at  this  day:  ^^ 

12.  We  have  sinned,  we  have  done  wickedly,  we  have  acted  un- 
justly, 0  Lord  our  God,  against  all  Thy  precepts." 

13.  Let  Thy  wrath  be  turned  away  from  us :  for  we  are  left  a  few 
among  the  nations,^^  where  Thou  hast  scattered  us. 

14.  Hear,  0  Lord,  our  prayers,  and  our  petitions,  and  deliver  us 
for  Thy  own  sake :  and  grant  that  we  may  find  favor  in  the  sight  of 
them  that  have  led  us  away  ;^^ 

15.  That  all  the  earth  may  know  that  Thou  art  the  Lord  our  God, 
and  t|^t  Thy  name  is  called  upon  Israel,  and  upon  his  posterity.^"* 

16.  Look  down  upon  us,  0  Lord,^^  from  Thy  holy  house,  and  in- 
cline Thy  ear,  and  hear  us. 

17.  Open  Thy  eyes,^^  and  behold :  for  the  dead^^  that  are  in  hell, 
whose  spirit  is  taken  away  from  their  body,  shall  not  give  glory  and 
praise^®  to  the  Lord : 

*  Many  eseaped  to  the  sarrounding  nations,  to  whom  they  became  sul^ect. 

■  A  subject  of  amazement.  «  Deut.  28  :  13. 

*  Supra  1  :  16.  •  Pecreed. 
'  Supplicated  for  pardon. 

■  Jer.  44  :  27 ;  Dan.  9  :  14.    The  Just  inflietion  of  punishment  is  thus  signified. 

*  Dan.  9  :  15. 

>o  Neh.  9  :  10;  Dan.  9  :  15.    Cornelius  a  Lapide  so  interprets  the  text. 

«»  Dan.  9:6.  n  Ib.  24  :  6 ;  Jer.  41 :  2. 

»  Ps.  106  :  46.  ««  Dan.  9  :  19. 

»»  Deut.  26  :  16;  Is.  68  :  16.  «  Is.  37  :  17 ;  64  :  9. 

"Ps.ll3:17.  "  Lit  "Ju8tice.'» 


BARUCH    II.  451 

18.  But  the  soul  that  is  sorrowful  for  the  greatness^®  of  the  evil, 
and  goeth  bowed  down,  and  feeble,  and  the  eyes  that  fail,  and  the 
hungry  souP^  giveth  glory  and  praise  to  Thee  the  Lord. 

19.  For  it  is  not  for  the  just  works^^  of  our  father s^^  that  we  pour 
out  our  prayers,* and  beg  mercy  in  Thy  sight,  0  Lord  our  God : 

20.  But  because  Thou  hast  sent  out  Thy  wrath,  and  Thy  indigna- 
tion upon  us,  as  Thou  hast  spoken  by  Thy  servants,  the  prophets, 
saying : 

21.  Thus  saith  the  Lord :  Bow  down  your  shoulder,  and  your  neck, 
and  serve  the  king  of  Babylon :  and  ye  shall  remain  in  the  land  which 
I  have  given  to  your  fathers. 

22.  But  if  ye  will  not  hearken  to  the  voice  of  the  Lord  your  God, 
to  serve  the  king  of  Babylon :  I  will  cause  you  to  depart  out  of  the 
cities  of  Juda,  and  from  Jerusalem, 

23.  And  I  will  take  away  from  you  the  voice  of  mirth,  and  the 
voice  of  joy,  and  the  voice  of  the  bridegroom,  and  the  voice  of  the 
bride,  and  all  the  land  shall  be  without  any  footstep  of  inhabitants  f^ 

24.  And  they  hearkened  not  to  Thy  voice,  to  serve  the  king  of 
Babylon :  and  Thou  hast  made  good  Thy  words,  which  Thou  spakest 
by  Thy  servants,  the  prophets,  that  the  bones  of  our  kings  and  the 
bones  of  our  fathers  should  be  removed  out  of  their  place  :^^ 

25.  And  behold,  they  are  cast  out  to  the  heat  of  the  sun,  and  to 
the  frost  of  the  night :  and  they  have  died  in  grievous  pains,  by 
famine,  and  by  the  sword,  and  in  banishment.^ 

26.  And  Thou  hast  made  the  temple,  in  which  Thy  name  was  called 
upon,  as  it  is  at  this  day,  for  the  iniquity  of  the  house  of  Israel,  and 
of  the  house  of  Juda. 

27.  And  Thou  hast  dealt  with  us,  0  Lord  our  God,  according  to 
all  Thy  goodness,  and  according  to  all  that  great  mercy  of  Thine : 

28.  As  Thou  spakest  by  Thy  servant  Moses,  in  the  day  when  Thou 
didst  command  him  to  write  Thy  law  before  the  children  of  Israel, 

29.  Saying :  If  ye  will  not  hear  My  voice,  this  great  multitude 
shall  be  reduced  to  a  very  small  number  among  the  nations,  where  I 
will  scatter  them  '}^ 

30.  For  I  know  that  the  people  will  not  hear  Me,  for  they  are  a 


"  The  text  says  simply  "  the  greatness :"  of  her  offences  is  understood.    As,  however,  the  neuter  gender 
follows,  with  a  description  of  the  body  bowed  down,  to  «rw/<*  seems  to  be  wanting.   Job  22  :  29. 
^  The  penitent  who  fasts.  Ps.  106  :  5.    Grotius  so  understands  the  text. 
3»  Dan.  9  :  18. 

^  The  Greek  adds :  "and  of  our  kings."  "^  Jer.  7  :  34;  16  :  9 ;  25  :  10. 

=*  Jer.  8  : 1,  2.  as  p.  «  Pestilence." 

*  Lev.  26:14;  Deut.  28  :  15. 


452  THE    PROPHECY    OF    BARUCH. 

people  of  a  stiff  neck :  but  they  will  turn  to  their  heart^  in  the  land 
of  their  captivity : 

31.  And  they  shall  know  that  I  am  the  Lord  their  God :  and  I 
will  give  them  a  heart,  and  they  shall  understand,  ears,  and  they 
shall  hear. 

32.  And  they  will  praise  Me  in  the  land  of  their  captivity,  and 
will  be  mindful  of  My  name. 

33.  And  they  will  turn  away  themselves  from  their  stiff  neck,  and 
from  their  wicked  deeds :  for  they  shall  remember  the  way  of  their 
fathers  that  sinned  against  Me. 

34.  And  I  will  bring  them  back  again  into  the  land  which  I  pro- 
mised with  an  oath  to  their  fathers,  Abraham,  Isaac,  and  Jacob ;  and 
they  shall  be  masters  thereof:  and  I  will  multiply  them,  and  they 
shall  not  be  diminished.^ 

'  35.  And  I  will  make  with  them  another^  covenant  everlasting, 
to  be  their  God,  and  they  shall  be  My  people  :^  and  I  will  no  more 
remove  My  people,  the  children  of  Israel,  out  of  the  land  that  I  have 
given  them. 


CHAPTER    III. 

THEY  PRAY  FOR  MERCY,  ACKKOWLEDGING  THAT  THEY  ARE  JUSTLY  PUNISHED  FOR 
FORSAKING  TRUE  WISDOM.   A  PROPHECY  of   CHRIST. 

1.  And  now,  0  Lord  Almighty,  the  God  of  Israel,  the  soul  in 
anguish,  and  the  troubled  spirit  crieth  to  thee : 

2.  Hear,  0  Lord,  and  have  mercy,  for  Thou  art  a  merciful  God, 
and  have  pity  on  us  :  for  we  have  sinned  before  Thee. 

3.  For  Thou  remainest  forever,  and  shall  we  perish  everlastingly  ? 

4.  0  Lord  Almighty,  the  God  of  Israel,  hear  now  the  prayer  of 
the  dead  of  Israel,^  and  of  their  children,  that  have  sinned  before 
Thee,  and  have  not  hearkened  to  the  voice  of  the  Lord  their  God, 
wherefore  evils  have  cleaved  fast  to  us. 

6.  Remember  not  the  iniquities  of  our  fathers,  but  think  upon  Thy 
hand,*  and  upon  Thy  name  at  this  time : 

"  Bring  it  to  mind.  «  Jer.  29  :  6. 

»  "  Another,'*  is  not  In  the  text. 

**  Thin  is  Terifled  only  in  the  Christian  Church.  Jer.  31  :  32. 

'  The  wretobedneM  of  the  exiles  makes  them  u  dead,  being  cu(  off  from  their  brethren.  Sco  t.  11. 

»  Thy  power,— what  It  beeomes  The«  to  do. 


BARUCH    III.  453 

6.  For  Thou  art  the  Lord  our  God,  and  we  will  praise  Thee,  0 
Lord : 

7.  Because  for  this  end  Thou  hast  put  Thy  fear  in  our  hearts,  to 
the  intent  that  we  should  call  upon  Thy  name,  and  praise  Thee  in  our 
captivity ;  for  we  are  converted  from  the  iniquity  of  our  fathers,  who 
sinned  before  Thee. 

8.  And  behold,  we  are  at  this  day  in  our  captivity,  whereby  Thou 
hast  scattered  us  to  be  a  reproach,  and  a  curse,  and  an  offence,^  ac- 
cording to  all  the  iniquities  of  our  fathers,  who  departed  from  Thee, 
0  Lord  our  God. 

9.  Hear,  0  Israel,^  the  commandments  of  life  :  give  ear,  that  thou 
mayst  learn  wisdom. 

10.  How  happeneth  it,  0  Israel,  that  thou  art  in  thy  enemies' 
land? 

11.  Thou  art  grown  old  in  a  strange  country;  thou  art  defiled  with 
the  dead  :^  thou  art  counted  with  them  that  go  down  into  hell.*" 

12.  Thou  hast  forsaken  the  fountain  of  wisdom  :'' 

13.  For  if  thou  hadst  walked  in  the  way  of  God,  thou  hadst  surely 
dwelt  in  peace  forever.^ 

14.  Learn  where  is  wisdom,  where  is  strength,  where  is  under- 
standing :  that  thou  mayst  know  also  where  is  length  of  days  and 
life,  where  is  the  light  of  the  eyes,®  and  peace. 

15.  Who  hath  found  out  her  place  ?  and  who  hath  gone  into  her 
treasures  ? 

16.  Where  are  the  princes  of  the  nations  ;^^  and  they  that  rule  over 
the  beasts  that  are  upon  the  earth  ?"  . 

17.  That  take  their  diversion  with  the  birds  of  the  air,^^ 

18.  That  hoard  up  silver  and  gold,  wherein  men  trust,  and  there 
is  no  end  of  their  getting  ?  who  work  in  silver  and  are  careful,  and 
their  works  are  unsearchable  ?^^ 

^  Sept.  «'c  ot^Knariv  :  indebtedness.  Deut.  28  :  41.  It  may  mean  that  they  were  burdened  with  debts, 
in  consequence  of  their  distress.    P.  "To  be  subject  to  payments." 

*  To  prayer  succeeds  a  moving  address  to  the  captive  people. 

'  Intercourse  with  the  heathen  was  an  occasion  of  legal  defilement  in  various  ways.  They  were  forced 
to  bury  their  dead.  The  Israelites  themselves  were  as  dead  men,  on  account  of  their  abject  state  :  they 
were  counted  as  dead,  having  no  civil  rights. 

«  Ps.  21:1.  •>  Jer.  2  :  13. 

*  This  verse  and  the  following  breathe  the  spirit  of  the  New  dispensation. 

"  By  what  means  we  can  be  guided  safely.    Prosperity  is  represented  as  a  brilliant  light. 

'"  Failing  to  cherish  wisdom,  their  end  is  inglorious. 

"  Kings  were  often  celebrated  as  great  hunters  and  fowlers,  and  had  vast  studs  of  horses  and  herds  of 
cattle. 

'^  Fowling.    ■ 

"*  Those  who  coin  money  with  great  eagerness,  and  in  such  quantity  that  the  amount  cannot  be  known, 
or  calculated.  Grotius  understands  it,  that  no  advantage  accrues  to  them  from  their  labors,  since  their 
treasures  are  often  seized  by  enemies. 


454  THE    PROPHECY    OF    BARUCH. 

19.  They  are  cut  off,  and  are  gone  down  to  hell  :^^  and  others  are 
risen  up  in  their  place. 

20.  Young  men^*  have  seen  the  light,  and  dwelt  upon  the  earth : 
but  the  way  of  knowledge  they  know  not, 

21.  Nor  do  they  understand  the  paths  thereof;  neither  do  their 
children  receive  it :  it  is  far  from  their  face  : 

22.  It  hath  not  been  heard  of  in  the  land  of  Canaan,  neither  hath 
it  been  seen  in  Theman.^*' 

23.  The  children  of  Agar^^  also,  that  search  after  the  wisdom  that 
is  of  the  earth,  the  merchants  of  Merrha,  and  of  Theman,^^  and  the 
tellers  of  fables,  and  searchers  of  prudence  and  understanding  :^^  but 
the  way  of  wisdom  they  know  not ;  neither  do  they  remember  her 
paths. 

24.  0  Israel,  how  great  is  the  house  of  God,  and  how  vast  is  the 
place  of  His  possession  !^ 

25.  It  is  great,  and  hath  no  end :  high  and  immense. 

26.  There^^  were  the  giants,  those  renowned  men  that  were  from  the 
beginning,  of  great  stature,  expert  in  war. 

27.  The  Lord  chose  not  them,  neither  did  they  find  the  way  of 
knowledge  :  therefore  did  they  perish. ^^ 

28.  And  because  they  had  not  wisdom,  they  perished  through  their 
folly. 

29.  Who  hath  gone  up  into  heaven,  and  taken  her,  and  brought 
her  down  from  the  clouds  ?^ 

30.  Who  hath  passed  over  the  sea,^  and  found  her,  and  brought 
her  preferably  to  chosen  gold  ? 

31.  There  is  none  that  is  able  to  know  her  ways,  nor  that  can 
search  out  her  paths  :^ 

32.  But  He  that  knoweth  all  things,  knoweth  her,  and  hath  found 
her  out  with  His  understanding  :  He  that  prepared  the  earth  for  ever- 
more,'"' and  filled  it  with  cattle  and  four-footed  beasts : 


'*  The  region  of  death. 

**  Prinoeii  tuooeeding  others  )vho  had  been  dethroned,  prospered  for  a  time. 
*"  The  ohief  oity  of  Idumea,  famous  for  wise  men. 
"  Ismaelites. 

**  Orotiua  think*  that  the  iame  dtj  It  mentioned  twice,  on  account  of  the  great  number  of  itf  wise 
men  and  merchant«. 
"  They  profewied  to  ntudy  wladom,  and  to  instruct  by  means  of  axioms,  proTerbs,  and  tales. 
*  The  universe  is  IliR  dwelling. 

''  In  the  anciont  world.  Gen.  6:3.  3i  jq  ^^q  deluge. 

»  Deut  30  :  12. 

<■  Sitpt.  "  Who  shall  descend  into  the  abyss?"    8t.  Paul  has  the  same  question.  Rom.  10  :  7. 
"  Horn.  11  :  33.  *  iiC  Tdr  hilv*.  XF^^'*- 


BARUCH    IV.  455 

33.  He  that  sendeth  forth  light,  and  it  goeth  :^  and  calleth  it,  and 
it  obeyeth  Him  with  trembling. 

34.  And  the  stars  give  light  in  their  watches,^^  and  rejoice : 

35.  They  were  called,  and  they  said  :  Here  we  are  :  and  with  cheer- 
fulness they  shine  forth  to  Him  that  made  them. 

36.  This  is  our  God :  and  there  shall  no  other  be  accounted  of  in 
comparison  of  Him. 

37.  He  found  out  all  the  way  of  knowledge,  and  gave  it  to  Jacob, 
His  servant,  and  to  Israel,  His  beloved.^ 

38.  Afterwards  He  was  seen  upon  earth,  and  He  conversed  with 
men.^*^ 


CHAPTER   IV. 

THE  PROPHET  EXHORTS  TO  THE  KEEPING  OF  THE  LAW  OF  WISDOM  :  AND  ENCOURAGES 
THE  PEOPLE  TO  BE  PATIENT,  AND  TO  HOPE  FOR  THEIR  DELIVERANCE. 

1.  This  is  the  book  of  the  commandments  of  God,^  and  the  law 
that  is  forever  :  all  they  that  keep  it  shall  come  to  life  :  but  they  that 
forsake  it,  to  death.^ 

2.  Return,  0  Jacob,  and  take  hold  of  it :  walk  in  the  way  by  its 
brightness,  in  the  presence  of  the  light  thereof. 

3.  Give  not  thy  honor  to  another,  nor  thy  dignity  to  a  strange 
nation. 

4.  We  are  happy,  0  Israel :  because  the  things  that  are  pleasing 
to  God  are  made  known  to  us.^ 

5.  Be  of  good  comfort,  0  people  of  God,  the  memorial^  of  Israel  : 

6.  Ye  have  been  sold^  to  the  Gentiles,  not  for  your  destruction : 
but  because  ye  provoked  God  to  wrath,  ye  are  delivered  to  your  ad- 
versaries. 

7.  For  ye  have  provoked  Him  who  made  you,  the  eternal  God, 
offering  sacrifices  to  devils,  and  not  to  God.^ 


^  Job  36  :  30.  ^  Eccl.  43  :  12. 

^  Ps.  147  :  19. 

^  This  plainly  regards  the  mystery  of  the  Incarnation. 

*  The  commandments  are  not  here  given  in  detail,  hut  their  observance  is  inculcated. 

'^  To  perdition.  "  Deut.  4  :  7 ;  Ps.  147 

*  Who  in  exile  perpetuate  the  memory  of  the  people  of  God. 

*  Delivered  over.  Isai.  50  :  1 ;  52  :  3.  ^1  Cor.  10  :  20. 


456  THE    PROPHECY    OF    BARUCH. 

8.  For  ye  have  forgotten  God,  who  brought  you  up,  and  ye  have 
grieved  Jerusalem,  that  nursed  youJ 

9.  For  she  saw  the  wrath  of  God  coming  upon  you,  and  she  said  : 
Give  ear,  all  ye  that  dwell  near  Sion,^  for  God  hath  brought  upon  me 
great  mourning : 

10.  For  I  have  seen  the  captivity  of  my  people,  of  my  sons  and 
my  daughters,  which  the  Eternal  hath  brought  upon  them. 

11.  For  I  nourished  them  with  joy :  but  I  sent  them  away  with 
weeping  and  mourning. 

•  12.  Let  no  man  rejoice  over  me  a  widow,  and  desolate :  I  am  for- 
saken of  many^  for  the  sins  of  my  children,  because  they  departed 
from  the  law  of  God. 

13.  And  they  have  not  known  His  precepts,  nor  walked  by  the 
ways  of  God's  commandments ;  neither  have  they  entered  by  the 
paths  of  His  truth  and  justice. 

14.  Let  them  that  dwell  about  Sion  come,  and  remember  the  cap- 
tivity of  my  sons  and  daughters,  which  the  Eternal  hath  brought 
upon  them. 

15.  For  He  hath  brought  upon  them  a  nation  from  afar,  a  wicked 
nation,^"  and  of  a  strange  tongue  :" 

16.  Who  neither  reverence  the  aged,  nor  pity  children.^^  and  they 
have  carried  away  the  beloved  of  the  widow,^^  and  have  left  me  all 
alone  without  children. 

17.  As  for  me,  what  help  can  I  give  you  ?" 

18.  But  He  that  brought  upon  you  the  evils.  He  will  deliver  you 
out  of  the  hands  of  your  enemies. 

19.  Go  your  way,  my  children,  go  your  way :  for  I  am  left  alone. 

20.  I  have  put  off  the  robe  of  peace,^^  and  have  put  upon  me  the 
sackcloth  of  supplication :  and  I  will  cry  to  the  most  High  in  my 
days. 

21.  Be  of  good  comfort,  my  children  :  cry  to  the  Lord,  and  He 
will  deliver  you  out  of  the  hand  of  the  princes  your  enemies. 

22.  For  my  hope  is  in  the  Eternal  that  He  will  save  you :  and  joy 
is  come  upon  me  from  the  Holy  One,  because  of  the  mercy  which 
shall  come  to  you  from  our  everlasting  Savior.^ 


16 


^ ^ 

^  Jerasalem  is  here  raprewotod  as  a  mother  admonishiDg  her  delioquent  children. 
•  CiUeii  aroood  It. 

"  The  multitnde  that  turrouDded  me  boa  disappeared. 

»"  Dcut.  28  :  60.  "Is.  28:11. 

"  Lam.  4  :  10;  5  :  12;  Esek.  9:6.  "  Her  children.  Jor.l5:8. 

>•  Qrotiiis  obserTtt  that  tbla  Mutonoe  is  rery  affecting,  and  auflloient  in  itself  to  warrant  the  preoerva* 
tion  of  the  whole  book. 
"  The  elegant  garment  Indlcatiye  of  prosperity. 
"  The  Holy  One  is  the  eTcrlanting  Savior. 


BARUCH    IV.  457 

23.  For  I  sent  you  forth  with  mourning  and  weeping :  but  the 
Lord  will  bring  you  back  to  me  with  joy  and  gladness  forever. 

24.  For  as  the  neighbors  of  Sion  have  now  seen  your  captivity 
from  God  i^"^  so  shall  they  also  shortly  see  your  salvation  from  God, 
which  shall  come  upon  you  with  great  honor,  and  everlasting  glory. 

25.  My  children,  suffer  patiently  the  wrath  that  is  come  upon 
you ;  for  thy  enemy  hath  persecuted  thee :  but  thou  shalt  quickly 
see  his  destruction  :^^  and  thou  shalt  get  up  upon  his  neck.^^ 

26.  My  delicate  ones  have  walked  rough  ways ;  for  they  were 
taken  away  as  a  flock  made  a  prey  by  the  enemies. 

27.  Be  of  good  comfort,  my  children,  and  cry  to  the  Lord :  for  ye 
shall  be  remembered  by  him  that  hath  led  you  away.^*^ 

28.  For  as  it  was  your  mind  to  go  astray  from  God,  so  when  ye 
return  again,  ye  shall  seek  Him  ten  times  as  much.^^ 

29.  For  He  that  hath  brought  evils  upon  you,  shall  bring  you 
everlasting  joy  again  with  your  salvation. 

30.  Be  of  good  heart,  0  Jerusalem :  for  He  that  named  thee^^  ex- 
horteth  thee. 

31.  The  wicked  that  have  afflicted  thee,  shall  perish :  and  they 
that  have  rejoiced  at  thy  ruin,  shall  be  punished ; 

32.  The  cities  which  thy  children  have  served,^  shall  be  punished  ; 
and  she  that  received  thy  sons.^^ 

33.  For  as  she  rejoiced  at  thy  ruin,  and  was  glad  of  thy  fall,  so 
shall  she  be  grieved  for  her  own  desolation. 

34.  And  the  joy  of  her  multitude^  shall  be  cut  off;  and  her  glad- 
ness^^  shall  be  turned  to  mourning. 

35.  For  fire^^  shall  come  upon  her  from  the  Eternal,  long  to  en- 
dure :  and  she  shall  be  inhabited  by  devils  for  a  great  time.^^ 

36.  Look  about  thee,  0  Jerusalem,^^  towards  the  east,  and  behold 
the  joy  that  cometh  to  thee  from  God. 

37.  For  behold,  thy  children  come,  whom  thou  sentest  away  scat- 


"  Decreed  by  Iliin.  "  ]]y  Cyrus. 

"  As  a  conqueror  he  plants  his  foot  on  the  neck  of  his  enemy.  The  change  from  the  plural  number  to 
the  singular  is  customary  with  the  Hebrew  writers. 

-"  God  moved  the  heart  of  the  prince  to  pity.  God  Himself  may  be  said  to  have  led  them  away,  inas- 
much as  He  directs  and  controls  all  things  by  His  providence. 

-^  With  intense  ardor.   Eom.  6  :  19. 

--  That  styled  thee  a  city  of  peace.  ,        2j  ^g  bondmen. 

-'  I^abylon,  that  received  them  as  captives. 

-^  Her  numerous  people.    P.  "  Her  great  multitude."  si  Boasting. 

-'  Wrath,— vengeance.   Deut.  4  :  24. 

^  The  phrase  resembles  the  Greek  version  of  Is.  13  :  21.    A  place  utterly  desolate  is  thus  represented. 

-''  Ififra  5  :  5. 


458  THE    PROPHECY    OF    BARUCH. 

tered :  they  come  gathered  together  from  the  east  even  to  the  west, 
at  the  word  of  the  Holy  One,  rejoicing  for  the  honor  of  God. 


CHAPTER  V. 

JERUSALEM   IS   INVITED    TO    REJOICE   AND    BEHOLD    THE   RETURN    OF   HER   CHILDREN 
OUT    OF    THEIR   CAPTIVITY. 

1.  Put  off,  0  Jerusalem,  the  garment  of  thy  mourning  and  afflic- 
tion :  and  put  on  the  beauty,  and  honor^  of  that  everlasting  glory 
which  thou  hast  from  God. 

2.  God  will  clothe  thee  with  the  double  garment^  of  justice,  and 
will  set  on  thy  head  a  crown  of  everlasting  honor.^ 

3.  For  God  will  show  His  brightness  in  thee,  to  every  one  under 
heaven. 

4.  For  thy  name  shall  be  named  to  thee  by  God  forever  :  the 
peace  of  justice,  and  honor  of  piety. ^ 

5.  Arise,  0  Jerusalem,  and  stand  on  high :  and  look  about  towards 
the  east,^  and  behold  thy  children  gathered  together  from  the  rising 
to  the  setting  sun,  by  the  word  of  the  Holy  One,  rejoicing  in  the 
remembrance  of  God. 

6.  For  they  went  out  from  thee  on  foot,  led  by  the  enemies :  but 
the  Lord  will  briilg  them  to  thee  exalted  with  honor  as  children  of 
the  kingdom. 

7.  For  God  hath  appointed  to  bring  down  every  high  mountain, 
and  the  everlasting  rocks,  and  to  fill  up  the  valleys  to  make  them 
even  with  the  ground  :  that  Israel  may  walk  diligently  to  the  honor 
of  God. 

8.  Moreover  the  woods  and  every  sweet  smelling  tree  have  over- 
shadowed Israel  by  the  commandment  of  God. 

9.  For  God  will  bring  Israel  with  joy  in  the  light  of  His  majesty, 
with  mercy  and  justice,  that  cometh  from  Him. 


*  8pIeodld  gannenU.  *  Lined  aa  a  rich  robe.  Job  20  :  14. 

*  Unsullied  &me  ahall  be  aa  a  crown. 

*  Peace  following  the  practice  of  virtae,  honor  rewarding  piety. 

*  Supra  4 :  86. 


BARUCH    VI.  4^ 


CHAPTER   VI. 

THE    EPISTLE    OF    JEREMIAH    TO    THE    CAPTIVES,    AS    A    PRESERVATIVE    AGAINST 

IDOLATRY. 

A  Copy  of  the  epistle  that  Jeremiah  sent  to  them  that  were  to  be 
led  away  captives  into  Babylon,  by  the  king  of  Babylon,  to  de- 
clare to  them  according  to  what  was  commanded  him  by  God. 

1.  ^FoR  the  sins  that  ye  have  committed  before  God,  ye  shall  be 
carried  away  captives  into  Babylon  by  Nabuchodonosor^  the  king  of 
Babylon. 

2.  And  when  ye  are  come  into  Babylon,  ye  shall  be  there  many 
years,^  and  for  a  long  time,  even  to  seven  generations  :^  and  after 
that  I  will  bring  you  away  from  thence  with  peace. 

3.  But  now,  ye  shall  see  in  Babylon  gjods  of  gold,  and  of  silver, 
and  of  stone,  and  of  wood  borne  upon  shoulders,  causing  fear^  to  the 
Gentiles. 

4.  Beware  therefore  that  ye  imitate  not  the  doings  of  others,  and 
be  afraid,  and  the  fear  of  them  seize  on  you. 

5.  But  when  ye  see  the  multitude  behind  and  before,  adoring  them, 
say  ye  in  your  hearts :  Thou  oughtest  to  be  adored,  0  Lord. 

6.  For  My  angeF  is  with  you :  and  I  Myself  will  demand  an  ac- 
count of  your  souls.        ^ 

7.  For  their^  tongue  that  is  polished  by  the  craftsman,  and  them- 
selves overlaid  with  gold  and  silver,  are  false  things ;  and  they  can- 
not speak. 

8.  And  as  if  it  were  for  a  maiden  that  loveth  to  go  gay :  so  do 
they  take  gold,  and  make  them  up. 

9.  Their  gods  have  golden  crowns  upon  their  heads :  whereof  the 
priests  secretly  convey  away  from  them  gold,  and  silver,  and  spend  it 
on  themselves. 

10.  Yea  and  they  give  thereof  to  prostitutes,  and  they  dress  out 
harlots :  and  again,  when  they  receive  it  of  the  harlots,  they  adorn 
their  gods. 


^  They  were  led  to  Reblatha,  before  their  deportation.  4  Kings  25  :  20. 

2  Jer.  25  :  9.  3  jgajah  44  :  10. 

■*  Seventy  years.    Grotius  conjectures  that  it  was  originally  seven  decades. 

*  Fear  was  the  chief  source  of  superstition.    Love  of  the  Deity  was  unknown  to  the  heathen. 

®  at.  Michael,  defender  of  the  Hebrew  nation.   Dan.  10  :  13,  21 ;  12  :  1.  ■"  The  idols. 


460  THE    PROPHECY    OF    BARUCH. 

11.  And  these  gods  cannot  defend  themselves  from  the  rust  and 
the  moth. 

12.  But  when  they  have  covered  them  with  a  purple  garment,  they 
wipe  their  face  because  of  the  dust  of  the  house,  which  is  very  much 
among  them. 

13.  This  one^  holdeth  a  sceptre  as  a  man,  as  a  judge  of  the  coun- 
try, but  cannot  put  to  death  one  that  ofFendeth  him. 

14.  And  this  one  hath  in  his  hand  a  sword,  or  an  axe,  but  cannot 
*  save  himself  from  war,  or  from  robbers ;  whereby  be  it  known  to  you, 

that  they  are  not  gods. 

15.  Therefore  fear  them  not.  For  as  a  vessel  that  a  man  uses 
when  it  is  broken,  becOmeth  useless,  even  so  are  their  gods : 

■   16.  When  they  are  placed  in  the  house,  their  eyes  are  full  of  dust 
from  the  feet  of  them  that  go  in. 

17.  And  as  the  gates  are  made  sure  on  every  side  upon  one  that 
hath  offended  the  king,  or  like  a  dead  man  carded  to  the  grave  :^ « so 
do  the  priests  secure  the  doors  with  bars  and  locks,  lest  they  be 
stripped  by  thieves. 

18.  They  light  candles  to  them,^®  in  great  number,  of  which  they 
cannot  see  one  :  but  they  are  like  beams  in  the  house. 

19.  And  they  say  that  the  creeping  things  which  are  of  the  earth, 
gnaw  their  hearts"  while  they  eat  them  and  their  garments,  and  they 
feel  it  fiot. 

20.  Their  faces  arc  black  with  the  smoke  that  is  in  the  house. 

21.  Owls,  and  swallows,  and  other  birds  fly  upon  their  bodies,  and 
upon  their  heads ;  and  cats  in  like  manner.  ♦ 

22.  Whereby  ye  may  know  that  they' are  not  gods:  therefore  fear 
them  not.  ■       ' 

23.  The  gold  also  which  they  have,  is  for  show ;  but  except  a  man 
^vipe  off  the  rust,  they  will  not  shine :  for  neither  when  they  were 
molten,  did  they  feel  it. 

24.  Men  buy  them  at  a  high  price,  whereas  there  is  no  breath  in 
them. 

25.  And  not  having  the  use  of  feet,  they  are  carried  upon  the 
shoulders,  declaring  to  men  how  vile  they  are.  Confounded  be  they 
also  that  worship  them. 

26.  Therefore  if  they  fall  to  the  ground,  they  rise  not  up  again  of 


•  A  statue. 

*  Lit.  "  As  one  to  b«  led  to  death."    The  text  has  not  a  secood  comparison. 

"  Tho  Idols.  «'  The  Inner  parts  of  the  idol. 


BARUCH     VI.  461 

themselves  ;  nor  if  a  man  set  them  upright,  will  they  stand  by  them- 
selves, but  gifts  are  set  before  them,  as  to  the  dead.^^ 

27.  The  things  that  are  sacrificed  to  them,  their  priests  sell  and 
abuse  ;^^  in  like  manner  also  their  wives  take  part  of  them,  but  give 
nothing  of  it  either  to  the  sick,  or  to  the  poor. 

28.  The  child-bearing  and  menstruous  women  touch  their  sacri- 
fices :  knowing  therefore  by  these  things  that  they  are  not  gods,  fear 
them  not. 

29.  For  how  can  they  be  called  gods  ?  because  womeii  set  offerings 
before  gods  of  silver,  and  of  gold,  and  of  wood : 

30.  And  priests  sit  in  their  temples,  having  their  garments  rent, 
and  their  heads  and  beards  shaven,  and  nothing  upon  their  heads. 

31.  And  they  roar  and  cry  before  their  gods,  as  men  do  at  a  feast 
when  one  is  dead.^^ 

32.  The  priests  take  away  their^^  garments,  and  clothe  their  wives 
and  their  children. 

33.  And  whether  it  be  evil  that  one  doeth  unto  them,  or  good, 
they  are  not  able  to  recompense  it :  neither  can  they  set  up  a  king, 
nor  put  him  down  : 

34.  In  like  manner  they  can  neither  give  riches,  nor  requite  evil. 
If  a  man  make  a  vow  to  them,  and  perform  it  not :  they  cannot  re- 
quire it. 

35.  They  cannot  deliver  a  man  from  death,  nor  save  the  weak  from 
the  mighty. 

36.  They  cannot  restore  the  blind  man  to  his  sight,  nor  deliver  a 
man  from  distress. 

37.  They  shall  not  pity  tlie  widow,  nor  do  good  to  the  fatherless. 

38.  Their  gods  of  wood,  and  stone,  and  of  gold,  and  of  silver,  are 
like  the  stones  that  are  hewn  out  of  the  mountains :  and  they  that 
worship  them  shall  be  confounded. 

39.  How  then  is  it  to  be  supposed,  or  to  be  said,  that  they  are 
gods  ? 

40.  Even  the  Chaldeans  themselves  dishonor  them  :  who  when  they 
hear  of  one  dumb  that  cannot  speak,  they  present  him  to  Bel,  en- 
treating him,  that  he  may  speak. 

41.  As  though  they  that  have  no  motion  themselves  could  be  sensi- 
ble :  and  they,  when  they  shall  perceive  this,  will  leave  them  :  for 
their  gods  themselves  have  no  sense. 

'^  It  was  customary  to  place  meat  and  drink  on  the  tombs.    The  same  usage  prevailed  in  regard  to 
idols. 
"  For  bad  purposes. 
"  The  supper  made  on  occasion  of  a  death.  »5  Qf  ^jjg  i^ols. 


^62  THE    PROPHECY    OF    BARUCH. 

42.  The  women  also  with  cords  about  them/^  sit  in  the  ways  burn- 
ing olive-stones.^^ 

43.  And  when  any  one  of  them,  drawn  away  by  some  passenger, 
lieth  with  him,  she  upbraideth  her  neighbor,  that  she  was  not  thought 
as  worthy  as  herself,  nor  her  cord  broken. 

44.  But  all  things  that  are  done  about  them  are  false :  how  is  it 
then  to  be  thought,  or  to  be  said,  that  they  are  gods  ? 

45.  And  they  are  made  by  workmen,  and  by  goldsmiths.  They 
shall  be  nothing  else  but  what  the  priests^^  will  have  them  to  be. 

46.  For  the  artificers  themselves  that  make  them  are  of  no  long 
continuance.     Can  those  things  then  that  are  made  by  them  be  gods  ? 

47.  But  they  have  left  false  things  and  reproach^^  to  them  that 
come  after. 

48.  For  when  war  cometh  upon  them,  or  evils,  the  priests  consult 
among  themselves  where  they  may  hide  themselves  with  them. 

49.  How  then  can  they  be  thought  to  be  gods,  that  can  neither 
-  deliver  themselves  from  war,  nor  save  themselves  from  evils  ? 

50.  For  seeing  they  are  but  of  wood,  and  laid  over  with  gold  and 
with  silver,  it  shall  be  known  hereafter  that  they  are  false  things,  by 

.  all  nations  and  kings  :  and  it  shall  be  manifest  that  they  are  no  gods, 
but  the  work  of  men's  hands,  and  that  there  is  no  work  of  God^°  in 
them. 

51.  Whence  therefore  is  it  known^^  that  they  are  no  gods,^  but  the 
work  of  men's  hands,  and  no  work  of  God  is  in  them  ? 

52.  They  cannot  set  up  a  king  over  the  land,  nor  give  rain  to  men. 

53.  They  determine  no  causes,  nor  deliver  countries  from  oppres- 
sion :  because  they  can  do  nothing,  and  ave  as  daws^  between  heaven 
and  earth. 

54.  For  when  fire  shall  fall  upon  the  house  of  gods  of  wood,  and 
of  silver,  and  of  gold,  their  priests  indeed  will  flee  away,  and  be 
saved :  but  they  themselves  shall  be  burnt  in  the  midst,  like  beams. 

55.  And  they  cannot  withstand  a  king  and  war.  How  then  can 
it  be  supposed  or  admitted  that  they  are  gods  ? 

66.  Neither  are  these  gods  of  wood,  and  of  stone,  laid  over  with 


"  In  token  of  tows  made,  which,  like  bonds,  held  them  fast. 

"  A  ■uperstitioua  practice  in  honor  of  idols  is  alluded  to.  Grotius  thinks  that  what  is  translated 
*♦  burning  olive -stones,"  means  an  obscene  mode  of  burning  incense.    P.  '•  Burn  bran  for  perfume." 

"  0.  0'  T^fiT^i,  "the  artificers." 

"  The  artificers  have  left  after  them  idols  falsely  called  gods,  and  ignominy,  the  shame  of  a  foolish 
■npentition. 

**  Ho  Divine  power  in  thom. 

«»  «  Who  then  does  not  know  V   Alex.  MSB. 

*■  The  rest  of  this  Tane  is  not  in  the  Qreek.  ■■  Powerless. 


BARUCH    VI.  46B 

gold  and  with  silver,  able  to  deliver  themselves  from  thieves  or  rob- 
bers :  who  being  stronger  than  they, 

57.  Shall  take  from  them  the  gold,  and  silver,  and  the  raiment 
wherewith  they  are  clothed,  and  shall  go  their  way :  neither  shall 
they^  help  themselves. 

58.  Therefore  it  is  better  to  be  a  king  that  showeth  his  power ;  or 
else  a  profitable  vessel  in  the  house  with  which  the  owner  thereof  will 
be  well  satisfied ;  or  a  door  in  the  house,  to  keep  things  safe  that  are 
therein,  than  such  false  gods. 

59.  The  sun,  and  the  moon,  and  the  stars  being  bright,  and  sent 
forth  for  profitable  uses,  are  obedient.^ 

60.  In  like  manner,  the  lightning,  when  it  breaketh  forth,  is  easy 
to  be  seen  :^^  and  after  the  same  manner  the  wind  bloweth  in  every 
country. 

61.  And  the  clouds,  when  God  commandeth  them  to  go  over  the 
whole  world,  do  that  which  is  commanded  them. 

62.  The  fire  also  being  sent  from  above  to  consume  mountains  and 
woods,  doeth  as  it  is  commanded.  But  these,^  neither  in  show  nor 
in  power,  are  like  to  any  one  of  them. 

63.  Wherefore  it  is  neither  to  be  thought,  nor  to  be  said,  that  they 
are  gods :  since  they  are  neither  able  to  judge  causes,  nor  to  do  any 
good  to  men. 

64.  Knowing,  therefore,  that  they  are  not  gods,  fear  them  not. 

65.  For  neither  can  they  curse  kings,  nor  bless  them. 

66.  Neither  do  they  show  signs  in  the  heaven  to  the  nations,  nor 
shine  as  the  sun,  nor  give  light  as  the  moon. 

67.  Beasts  are  better  than  they,  which  can  fly  under  a  covert,  and 
help  themselves. 

68.  Therefore  there  is  no  manner  of  appearance  that  they  are 
gods  :  so  fear  them  not. 

69.  For  as  a  scarecrow,  in  a  garden  of  cucumbers,  keepeth  no- 
thing ;  so  are  their  gods  of  wood,  and  of  silver,  and  overlaid  with 
gold. 

70.  They  are  no  better  than  a  white  thorn  in  a  garden,  upon  which 
every  bird  sitteth.  In  like  manner  also  their  gods  of  wood,  and  over- 
laid with  gold,  and  with  silver,  are  like  to  a  dead  body  cast  forth  in 
the  dark. 


'•  The  idols.  ^*  To  the  Creator. 

S8  iuoTrToi.    Grotius  conjectures  that  it  should  be:  iuTrii^nf  :  obedient. 
**  The  idols. 


464  THE    PROPHECY    OF    BARUCH. 

71.  By  the  purple  also  and  the  scarlet  which  are  moth-eaten  upon 
them,  ye  shall  know  that  they  are  not  gods.  And  they  themselves 
at  last  are  consumed,  and  shall  be  a  reproach  in  the  country. 

72.  Better  therefore  is  the  just  man  that  hath  no  idols :  for  he 
shall  be  far  from  reproach. 


1 


EZEKIEL 


30 


i*;^  'a>i.  z.---jft^^is^ 


INTRODUCTION. 


EzEKiEL,  who  is  numbered  third  among  the  greater  prophets,  was 
of  the  priestly  race,  and  one  of  the  captives  who  were  led  to  Babylon 
with  Jechoniah,  also  called  Joachin,  king  of  Juda.  His  first  vision 
is  dated  from  the  fifth  year  of  this  migration,  and  one  of  his  last  pro- 
phecies bears  date  in  the  twenty-seventh  year.  At  the  very  opening 
of  the  book  he  mentions  the  thirtieth  year,  which  some  understand  of 
the  time  which  had  elapsed  from  the  foundation  of  the  Babylonian 
monarchy  by  Nabopolassar,  father  of  Nabuchodonosor.  It  is  believed 
to  be  the  year  595  before  the  Christian  era.  At  the  same  time  Jere- 
miah prophesied  in  Judea,  who,  however,  closed  his  career  nearly 
fifteen  years  before  the  death  of  Ezekiel.  Eusebius  and  St.  Jerome 
were  of  opinion  that  the  writings  of  these  two  prophets  were  commu- 
nicated in  their  lifetime  for  the  mutual  edification  of  the  exiles,  and 
of  those  who  had  remained  in  their  own  country.  The  principal  ob- 
ject of  the  predictions  of  Ezekiel  was  to  arouse  the  people  of  Juda  to 
a  sense  of  their  prevarications,  by  announcing  the  impending  ven- 
geance to  be  taken  by  Nabuchodonosor,  and  to  moderate  their  afflic- 
tion, by  pointing  to  the  restoration  of  their  fallen  state.  He  uttered 
various  prophecies  regarding  the  nations  bordering  on  Palestine,  with 
a  view  to  make  them  sensible  of  the  Divine  justice,  and  to  excite  them 
to  worship  the  true  God.  The  mysterious  visions  which  he  describes 
are  directed  to  communicate  striking  impressions  of  the  nature  and 
judgments  of  God,  and  the  extraordinary  actions  which  he  is  directed 
to  perform  are  replete  with  signification.  Under  the  image  of  twQ, 
women  are  represented  the  prevarications  of  the  two  kingdoms  of 
Juda  and  Samaria,  on  which  the  Divine  judgments  are  to  fall.  The 
return  of  the  people  from  captivity,  and  their  restoration  to  a  pros- 
perous condition,  are  presented  under  the  figure  of  dry  bones  scat- 
tered on  a  vast  plain,  which  suddenly  move,  connect  together,  and 


468  INTRODUCTION. 

appear  clothed  with  flesh,  and  full  of  vital  energy.  The  plan,  de- 
scription, and  measurement  of  the  temple,  as  given  in  vision  by  an 
angel,  correspond  in  the  main  with  the  details  given  of  the  temple  of 
Solomon,  3  Kings  6  :  29,  36 ;  2  Paral.  4  :  9,  but  seem  chiefly  directed 
to  elevate  the  mind  to  the  contemplation  of  the  heavenly  tabernacle, 
not  made  with  hands. 


THE  PEOPHECY  OF  EZEKIEL. 


CHAPTER   I. 

THE    TIME    OF   EZEKIEL's   PROPHECY :    HE   SEES   A    GLORIOUS   VISION. 

1.  Now^  it  came  to  pass  in  the  thirtieth  year,^  in  the  fourth^  month, 
on  the  fifth  day  of  the  month,  when  I  was  in  the  midst  of  the  captives 
by. the  river  Chobar/  the  heavens  were  opened,  and  I  saw  visions  of 
Go*d.^ 

2.  On  the  fifth  day  of  the  month,  the  same  was  the  fifth  year  of 
the  captivity  of  king  Joachin, 

3.  The  word  of  the  Lord  came  to  Ezekiel,  the  priest,  the  son  of 
Buzi,  in  the  land  of  the  Chaldeans,  by  the  river  Chobar  :^  and  the 
hand^  of  the  Lord  was  there  upon  him. 

4.  And  I  saw,  and  behold,  a  whirlwind  came  out  of  the  north  :^ 


*  Lit.  "And."    P.  "  Now."    The  conjunction  appears  to  be  used  by  a  Hebrew  idiom.  See  Ruth  1  :  1. 

^  The  epoch  not  being  designated,  must  have  been  well  known  in  the  place  where  the  prophet  wrote. 
It  is  thought  to  commence  with  the  reign  of  Nabopolassar,  the  father  of  Nabuchodonosor.  St.  Jerome 
takes  it  to  be  the  thirtieth  year  of  the  life  of  Ezekiel. 

'  St.  Jerome  understands  it  of  the  civil  year,  which  began  in  September,  and  places  it  in  January. 
R.  insists  that  the  sacred  year,  beginning  at  the  vernal  equinox,  is  meant.  Part  of  June  and  July  cor- 
responds to  the  fourth  month. 

*  Infra  3  :  23;  10  :  20;  43  :  3.  Calmet  takes  this  to  be  Chaboras  (Chebar),  which  empties  into  the 
Euphrates,  a  little  above  Thapsacus.  " 

*  Divine  visions.  The  manifestations  made  to  him  were  like  scenes  in  the  heavens  presented  to  his 
view. 

"  4  Kings  24  :  14. 

■'  The  power  and  influence  of  the  Lord.  2  Kings  3  :  15. 

'  St.  Jerome  remarks:  "They  who  read  here  the  wind  and  tempest,  understand  by  it,  that  the  anger 
and  wrath  of  God  come  from  the  north, — that  is,  from  Nabuchodonosor;  and  that  Jerusalem  shall  be 
taken  in  six  years  after  this  vision.  For  the  vision  was  had  in  the  fifth  year  since  the  migration  of  king 
Joachin,  which  was  also  the  fifth  of  the  reign  of  Sedekiah,  in  Jerusalem,  who,  after  six  years  more, 
namely,  in  the  eleventh  year  of  his  reign,  was  led  captive  to  Babylon.  A  revelation  then  is  made  to 
those  who  dwell  near  the  river  Chebar,  and  who  had  spontaneously  submitted  to  the  king,  that  they  had 
done  well  in  obeying  the  Divine  decree,  since  the  province  of  Judea,  and  the  city  of  Jerusalem,  would 
soon  be  taken.  The  great  cloud  spoken  of,  implies  that  destructive  showers  and  rains  should  fall  on  Judea 


470  THE    PROPHECY    OF    EZEKIEL. 

and  a  great  cloud,  and  a  fire  infolding^  it,  and  brightness  was  about 
it :  and  out  of  the  midst  thereof,  that  is,  out  of  the  midst  of  the  fire,^^ 
as  it  were  the  resemblance  of  amber  '}^ 

5.  And  in  the  midst  thereof  ^^  the  likeness  of  four  living  creatures  '}^ 
and  this  was  their  appearance :  they  had  the  likeness  of  a  man. 

6.  Every  one  had  four  faces,  and  every  one  four  wings. 

7.  Their  feet  were  straight  feet  ;^^  and  the  sole  of  their  foot  was 
like  the  sole  of  a  calf's  foot :  and  they  sparkled  like  the  appearance 
of  glowing  brass. 

8.  And  they  had  the  hands  of  a  man  under  their  wings  on  their  four 
sides :  and  they  had  faces  and  wings  on  the  four  sides. 

9.  And  the  wings  of  one  were  joined  to  the  wings  of  another,  they 
turned  not  when  they  went :  but  every  one  went  straight  forward. 

10.  And  as  for  the  likeness  of  their  faces :  there  was  the  face  of  a 
man,  and  the  face  of  a  lion  on  the  right  side  of  all  the  four ;  and  the 
face  of  an  ox  on  the  left  side  of  all  the  four ;  and  the  face  of  an  eagle 
over  all  the  four.^^ 

11.  And  their  faces^^  and  their  wings  were  stretched  upward :  two 
wings  of  every  one  were  joined,  and  two  covered  their  bodies  : 

12.  And  every  one  of  them  went  straight  forward:  whither  the 
impulse  of  the  spirit^'^  was  to  go,  thither  they  went :  and  they  turned 
not  when  they  went. 

13.  And  as  for  the  likeness  of  the  living  creatures,  their  appear- 
ance was  like  that  of  burning  coals  of  fire,  and  like  the  appearance 
of  lamps.  This  was  the  vision  running  to  and  fro  in  the  midst  of  the 
living  creatures,  a  bright  fire,  and  lightning  going  forth  from  the  firej 

14.  And  the  living  creatures  ran  and  returned  like  flashes  of 
lightning. 

15.  Now  as  I  beheld  the  living  creatures,  there  appeared  upon  the 
earth  by  the  living  creatures  one  wheel  with  four  faces. 

The  fire  infolding  itself,  points  out  the  torments  and  calamities  of  the  captivity,  which  are  to  cOme,  and 
the  brightness  all  around  signifies  the  manifest  judgments  of  Ood." 

•  The  flames  returning  on  themselves,  and  forming  flery  Tolumes.  See  the  same  term,  Exod.  9  :  24. 

"  "  Had  not  the  ScrlptuVe  add^ :  '  from  the  midst  of  the  fire,'  we  might,  from  the  ambiguity  of  the 
word,  have  been  led  into  error,  and  have  supposed  that  the  appearance  or  Tision  of  amber  was  in  the 
midst  of  the  wind,  or  spirit.**  St.  Jerome. 

"  Some  Uike  it  to  mean  golden  ore.  "Of  the  flre. 

»  The  shape,  or  form,  was  of  a  living  creature  of  a  fourfold  kind.    They  were  dienibs.   Jt\fra  10  :  20. 

**  Not  having  a  flexure  at  the  knee,  or  a  flat  sole,  like  the  human  foot. 

"  It  was  customary  with  the  Oriental  writers  to  use  symbolic  figures,  with  a  view  to  convey  instrnotion. 
In  the  cherubs  were  combined  the  forms  of  various  animals.  The  lion,  king  of  beasts,  the  eagle  of  birds, 
with  the  ox  and  man,  the  noblest  animal,  were  represented.  In  the  vision  of  Esekiel  these  images  were 
unite<l  in  each  rherub;  whilnt  in  the  vision  presented  to  St.  John,  they  were  separate.  Apoo.  47.  The 
human  face  and  form  prevailed. 

'■  Jarchi  observes  that  the  accent  In  the  text  refers  this  to  what  precedes.    Such  were  their  faces. 

"  It  seems  here  to  mean  the  tltal  principle  of  the  mysterious  animal. 


1 


EZEKIEL    I.  471 

16.  And  the  appearance  of  the  wheels,  and  the  work  of  them,  was 
like  the  appearance  of  the  sea  :*^  and  the  four  had  all  one  likeness  : 
and  their  appearance  and  their  work  was  as  it  were  a  wheel  in  the 
midst  of  a  wheel. 

17.  When  thej  went,  they  went  by  their  four  parts,^^  and  they 
turned  not  when  they  went. 

18.  The  wheels^^  had  also  a  size,  and  a  height,  and  a  dreadful  ap- 
pearance :  and  the  whole  body^^  was  full  of  eyes  round  about  all  the 
four. 

19.  And  when  the  living  creatures  went,  the  wheels  also  went  to- 
gether by  them :  and  when  the  living  creatures  were  lifted  up  from 
the  earth,  the  wheels  also  were  lifted  up  with  them. 

20.  Whithersoever  the  spirit  went,  thither  as  the  spirit  went  the 
wheels  also  were  lifted  withal,  and  followed  it :  for  the  spirit  of  life 
was  in  the  wheels. 

21.  When  those  went,  these  went;  and  when  those-  stood,  these 
stood ;  and  when  those  were  lifted  up  from  the  earth,  the  wheels  also 
were  lifted  up  together,  and  followed  them  :  for  the  spirit  of  life^^  was 
in  the  wheels. 

22.  And  over  the  heads  of  the  living  creatures  was  the  likeness  of 
the  firmament,  as  the  appearance  of  crystal  terrible^  to  behold,  and 
stretched  out  over  their  heads  above. 

23.  And  under  the  firmament  were  their  wings  straight  the  one 
toward  the  other :  every  one  with  two  wings  covered  his  body  ;  and 
the  other^^  was  covered  in  like  manner. 

24.  And  I  heard  the  noise  of  their  wrings,  like  the  noise  of  many 
waters,  as  it  were  the  voice  of  the  Most  High  God  :  when  they  walked, 
it  was  like  the  voice  of  a  multitude,  like  the  noise  of  an  army :  and 
when  they  stood,  their  wings  were  let  down. 

25.  For  when  a  voice  came  from  above  the  firmament,  that  was 
over  their  heads,  they  stood,  and  let  down  their  wings.^^ 

^*  Azure  color.    P.  " Color  of  a  beryl."    L.  "Chrysolite."  in/ra  10  :  9. 

"  It  was  not  necessary  to  turn  them,  in  order  to  change  the  course,  they  being  capable  of  moving  in 
any  direction. 

2^  P.  '•  As  for  their  rings,  they  were  so  high  that  they  were  dreadful."    L.  "  They  excited  fear." 

-'■  P.  "Their  rings."  Infra  10  :  12. 

^  P.  "  Of  the  living  creatures."  The  wheels  seemed  animated,  and  moved  in  harmony  with  the 
cherubs  above  them,  that  supported  the  Divine  throne. 

^  From  its  great  purity.   Apoc.  4  :  6. 

°'  H.  P.  "  Every  one  had  two,  which  covered  on  this  side,  and  every  one  had  two,  which  covered  on  that 
Bide,  their  bodies."   V.  abridges. 

^^  St.  Jerome  writes:  "When  the  animals  stood,  their  wings  were  let  down:  for  they  could  not  bear 
the  voice  of  Almighty  God  resounding  in  the  heavens,  but  they  stood,  and  were  amazed,  and  they  showed 
by  their  silence  the  power  of  God,  who  sat  above  the  firmament.  This  had  the  appearance  of  crystal  to 
those  who  were  below :  it  appeared  like  sapphire  to  those  who  were  above." 


472  THE  PROPHECY  OF  EZEKIEL. 

26.  And  above  the  firmament,  that  was  over  their  heads,  was  the 
likeness  of  a  throne,  as  the  appearance  of  the  sapphire-stone :  and 
upon  the  likeness  of  the  throne  was  a  likeness  as  of  the  appearance 
of  a  man  upon  it. 

27.  And  I  saw  as  it  were  the  resemblance  of  amber,  as  the  appear- 
ance of  fire  within  it  round  about :  from  his  loins  and  upward,  and 
from  his  loins  downward,  I  saw  as  it  were  the  resemblance  of  fire 
shining  round  about, 

28.  As  the  appearance  of  the  rainbow  when  it  is  in  a  cloud  on  a 
rainy  day  ;  this  was  the  appearance  of  the  brightness  round  about. 


CHAPTER   II. 


THE   PROPHET   RECEIVES   HIS   COMMISSION. 


1.  This  was  the  vision  of  the  likeness  of  the  glory  of  the  Lord. 
And  I  saw,  and  I  fell  upon  my  face ;  and  I  heard  the  voice  of  one 
that  spake.^  And  he  said  to  me  :  Son  of  man,^  stand  upon  thy  feet, 
and  I  will  speak  to  thee : 

2.  And  the  spirit^  entered  into  me  after  He  spake  to  me,  and  He 
set  me  upon  my  feet :  and  I  heard  Him  speaking  to  me, 

3.  And  saying  :  Son  of  man,  I  send  thee  to  the  children  of  Israel, 
to  rebellious  peoples,^  that  have  revolted  from  Me :  they  and  their 
fathers  have  transgressed  My  covenant'^  even  unto  this  day. 

4.  And  they  to  whom  I  send  thee  are  children  of  a  hard  face,^  and 
of  an  obstinate  heart ;  and  thou  shalt  say  to  them :  Thus  saith  the 
Lord  God : 

6.  If  80  be  they  at  least  will  hear,  and  if  so  be  they  will  forbear/ 


*  The  preoedlsff  lentenoes  are  attaobed  to  the  former  chapter  in  the  text 

'  ThLi  was  a  customary  mode  of  styling  man  among  the  Syrians.  It  is  found  chiefly  in  Esekiel,  Daniel, 
and  Zachariah.    Our  Lord  Jesus  Christ  appropriated  it  to  Himself. 

»  A  new  degree  of  life  and  strength,  with  interior  light :  "  Without  the  aid  of  God,  and  the  coming  of 
the  Holy  Spirit,  he  could  not  stand :  wherefore  lie  enters  into  him,  or  taices  him  up,  and  raises  him,  that 
he  may  walk  with  a  firm  step."  Kt.  Jerome. 

*  D'U-  'I'his  usually  designates  the  heathen,  but  is  here  applied  to  the  Israelites,  on  account  of  their 
preyarications.  The  plural  number  may  regard  the  two  great  divisions  of  the  nation,  or  the  various 
tribes. 

*  This  translation  is  f^a,  the  covenant  not  being  mentioned  in  the  text,  which  has  simply :  ^3  ' 
**  against  me."    It  is  not  in  Sept 

*  Shameless,  bold. 

^  This  implies  a  reftisal  to  bear.    The  same  phrase  occurs  Ji%fra  t.  7. 


EZEKIEL    III.  473 

for  they  are  a  provoking^  house  :  and  they  shall  know  that  there  hath 
been  a  prophet  in  the  midst  of  them. 

6.  And  thou,  0  son  of  man,  fear  them  not,  neither  be  thou  afraid 
of  their  words  :  for  thou  art  among  unbelievers  and  destroyers,^  and 
thou  dwellest  with  scorpions.  Fear  not  their  words  ;  neither  be  thou 
dismayed  at  their  looks :  for  they  are  a  provoking  house. 

7.  And  thou  shalt  speak  My  words  to  them,  if  perhaps  they  will 
hear  and  forbear  ;  for  they  provoke  Me  to  anger. 

8.  But  thou,  0  son  of  man,  hear  all  that  I  say  to  thee :  and  do  not 
thou  provoke  Me,  as  that  house  provoketh  Me  :^^  open  thy  mouth, 
and  eat  what  I  give  thee.^^ 

9.  And  I  looked,  and  behold,  a  hand^^  was  sent  to  me,  wherein  was 
a  book  rolled  up  :^^  and  He  spread  it  before  me,  and  it  was  written 
within  and  without  :^^  and  there  were  written  in  it  lamentations,^^  and 
canticles,  and  woe. 


CHAPTER   III. 

THE   PROPHET    EATS   THE   BOOK,  AND    RECEIVES   FURTHER   INSTRUCTIONS  f    THE    OFFICE 

OF   A   WATCHMAN. 

1.  And  He  said  to  me :  Son  of  man,  eat  all  that  thou  shalt  find : 
eat  this  roll,^  and  go  speak  to  the  children^  of  Israel. 

2.  And  I  opened  my  mouth ;  and  He  caused  me  to  eat  that  roll. 

3.  And  He  said  to  Me :  Son  of  man,  thy  stomach  shall  eat,  and 
thy  bowels  shall  be  filled  with  this  roll,  which  I  give  thee.  And  I  did 
eat  it :  and  it  was  sweet  as  honey  in  my  mouth.^ 

8  t"^^.    TTapATTlKpatyav.      Y.  exasperans.    P.  L.  '•  Rebellious." 

^  P.  "  Though  briers  and  thorns  be  with  thee."  R.  avows  that  interpreters  generally  understand,  by 
the  Hebrew  noun  used  in  the  first  place,  rebellious  and  refractory  persons.  The  second  term,  according 
to  many,  means  a  large  kind  of  thorn  (Infra  28  :  14),  by  which  those  who  resist  correction  are  understood. 

*°  "The  meaning  is,"  says  St.  Jerome,  "you  should  not  imitate  those  to  whom  you  are  sent  to  correct 
them,  lest  being  guilty  of  the  same  sin,  you  incur  the  same  penalty." 

"  This  is  a  figurative  manner  of  enjoining  on  him  to  receive  the  Divine  communication,  which  he  is 
afterwards  to  impart  to  others.  Infra  12  : 1. 

*^  No  form  was  visible,  but  a  hand. 

"  After  the  ancient  manner  of  writing  on  parchment,  or  other  material,  which  was  afterwards  rolled  up. 

"  Apoc.  5:1.  It  was  usual  to  write  only  on  one  side,  unless  in  very  long  works,  when  writing  materials 
were  scarce.  The  writing  on  both  sides  indicates  that  the  matters  treated  of  were  many,  and  of  great 
interest. 

"  P.  "Mourning."    L.  "Dirges." 

*  This  was  done  in  vision,  to  signify  that  he  should  diligently  treasure  up  the  Divine  communications, 
and  announce  them  to  the  people. 

2  H.  P.  "  House."    Very  many  MSS.  of  K.,  R.,  gyr.,  Ar.,  support  V. 
'  Apoc.  10  :  9, 10. 


474  THE* PROPHECY    OF    EZEKIEL. 

4.  And  He  said  to  me  :  Son  of  man,  go  to  the  house  of  Israel,  and 
thou  shalt  speak  My  words  to  them. 

5.  For  thou  art  not  sent  to  a  people  of  a  profound^  speech,  and  of 
an  unknown  tongue,  hut  to  the  house  of  Israel : 

6.  Not  to  many  nations  of  a  strange  speech,  and  of  an  unknown 
tongue,  whose  words  thou  canst  not  understand :  and  if  thou  wert 
sent  to  them,*  they  would  hearken  to  thee. 

7.  But  the  house  of  Israel  will  not  hearken  to  thee :  because  they 
will  not  hearken  to  Me :  for  all  the  house  of  Israel  have  a  hard  fore- 
head and  an  obstinate  heart. 

8.  Behold,  I  have  made  thy  face  stronger  than  their  faces,  and 
thy  forehead  harder  than  their  foreheads.^ 

9.  I  have  made  thy  face  like  an  adamant,  and  like  flint :  fear  them 
not,  neither  be  thou  dismayed  at  their  presence :  for  they  are  a  pro- 
voking house. 

10.  And  He  said  to  me :  Son  of  man,  receive  in  thy  heart,  and 
hear  with  thy  ears,  all  the  words  that  I  speak  to  thee : 

11.  And  go  get  thee  to  them  of  the  captivity,  to  the  children  of 
thy  people :  and  thou  shalt  speak  to  them,  and  shalt  say  to  them : 
Thus  saith  the  Lord  God :  If  so  be  they  will  hear,  and  will  forbear. 

12.  And  a  spirit^  took  me  up ;  and  I  heard  behind  me  the  voice  of 
a  great  commotion,  saying :  Blessed  he  the  glory  of  the  Lord,  from 
His  place.^ 

13.  And  the  noise  of  the  wings  of  the  living  creatures  striking  one 
against  another,  and  the  noise  of  the  wheels  following  the  living  crea- 
tures,^ and  the  noise  of  a  great  commotion. 

14.  A  spirit  also  lifted  me,  and  took  me  up  :  and  I  went  away  in 
bitterness  in  the  indignation  of  my  spirit :  for  the  hand  of  the  Lord 
was  with  me,  strengthening  me.^^ 

15.  And  I  came  to  them  of  the  captivity,  to  the  heap  of  new  corn,^^ 
to  them  that  dwelt  by  the  river  Chobar,  and  I  sat  where  they  sat : 
and  I  remained  there  seven  days  mourning^^  in  the  midst  of  them. 

16.  And  at  the  end  of  seven  days  the  word  of  the  Lord  came  to 
me^  saying : 


*  p.  "  Strang*."  V.  Is  literal.  It  means  a  language  difficult  to  be  understood.  St.  Gregory  M.  says,  that 
the  eonTersion  of  the  Gentiles,  on  the  preaching  of  the  Gospel,  is  intimated. 

*  R.  thinks  that  U.  implies  an  imprecation  confirmatory  of  an  oath. 

*  I  have  giren  thee  courage  and  firmness  to  resist  them. 

^  A  Diyine  influence  raised  him  bodily  into  the  air,  bearing  him  away  to  the  place  where  the  captires 
were. 

*  His  heavenly  throne.  •  P.  "Oyer  against  them." 
'«»  To  fulfil  the  prophetic  office.  "  a'^X  "7^- 

"  P.  '*  ▲stonished,"— musing  on  the  truths  which  he  was  commissioned  to  announce. 


EZEKIEL    III.  475 

17.  Son  of  man,  I  have  made  thee  a  watchman^^  to  the  house  of 
Israel :  and  thou  shalt  hear  the  word  out  of  My  mouth,  and  shalt 
tell  it  them  from  Me. 

18.  If,  when  I  say  to  the  wicked,  Thou  shalt  surely  die :  thou  de- 
clare it  not  to  him,  nor  speak  that  he  may  be  converted  from  his 
wicked  way,  and  live :  the  same  wicked  man  shall  die  in  his  iniquity ; 
but  I  will  require  his  blood  at  thy  hand.^^ 

19.  But  if  thou  give  warning  to  the  wicked,  and  he  be  not  con- 
verted from  his  wickedness,  and  from  his  evil  way ;  he  indeed  shall 
die  in  his  iniquity  ;  but  thou  hast  delivered  thy  soul. 

20.  Moreover,  if  a  just  man  shall  turn  away  from  his  justice,  and 
shall  commit  iniquity  ;  I  will  lay  a  stumbling-block^^  before  him ;  he 
shall  die,  because  thou  hast  not  given  him  warning :  he  shall  die  in 
his  sin,  and  his  just  deeds  which  he  hath  done,  shall  not  be  remem- 
bered :  but  I  will  require  his  blood  at  thy  hand. 

21.  But  if  thou  warn  the  just  man,  that  the  just  may  not  sin,  and 
he  do  not  sin :  living  he  shall  live,  because  thou  hast  warned  him, 
and  thou  hast  delivered  thy  soul. 

22.  And  the  hand  of  the  Lord  was  upon  me  :  and  he  said  to  me  : 
Rise,  and  go  forth  into  the  plain, ^^  and  there  I  will  speak  to  thee. 

23.  And  I  rose  up,  and  went  forth  into  the  plain :  and  behold,  the 
glory  of  the  Lord  stood  there,  like  the  glory  which  I  saw  by  the  river 
Chobar  '?^  and  I  fell  upon  my  face. 

24.  And  a  spirit  entered  into  me,  and  set  me  upon  my  feet :  and 
he  spake  to  me,  and  said  to  me :  Go  in,  and  shut  thyself  up  in  thy 
house. 

25.  And  thou,  0  son  of  man,  behold ;  they  shall  put  bands  upon 
thee ;  and  they  shall  bind  thee  with  them :  and  thou  shalt  not  go 
forth  from  the  midst  of  them.^^ 

26.  And  I  will  make  thy  tongue  stick  fast  to  the  roof  of  thy 
mouth ;  and  thou  shalt  be  dumb,  and  not  as  a  man  that  reproveth : 
because  they  are  a  provoking  house. '^ 

27.  But  when  I  shall  speak  to  thee,  I  will  open  thy  mouth,  and 

"  Infra  33  :  7. 

^*  The  awful  responsibility  of  neglectful  pastors  is  manifest. 

*'  An  occasion  of  ruin.  In  punishment  for  his  wilful  abandonment  of  justice  and  grace,  many  evils, 
overtake  him.    There  is  no  security  for  the  just,  but  in  humble  dependence  on  God. 

^^  L.  "The  valley."  The  prophet  is  directed  to  repair  to  a  lonely  place,  where  he  is  to  be  strengthened 
for  his  task  by  a  new  manifestation. 

"  Supra  1  :  3. 

"  This  imprisonment  in  his  own  house  was  designed  to  express  the  siege  of  Jerusalem.  His  bonds 
present  him  as  a  type  of  our  Divine  Teacher. 

"  Because  they  did  not  profit  by  reproof,  it  was  withdrawn.  Christ,  in  His  passion,  appeared  for  the 
most  part  as  one  dumb  and  without  reproof. 


476  THE  PROPHECY  OF  EZEKIEL. 

thou  shalt  say  to  them :  Thus  saith  the  Lord  God :  He  that  heareth, 
let  him  hear  :  and  he  that  forbeareth,  let  him  forbear  :  for  they  are  a 
provoking  house. 


CHAPTER   IV. 

A   PROPHETIC   DESCRIPTION    OF    THE    SIEGE    OP    JERUSALEM,    AND    THE    FAMINE    THAT 

SHALL   REIGN   THERE. 

1.  And  thou,  0  son  of  man,  take  thee  a  tile,  and  lay  it  before 
thee  :  and  draw  upon  it  the  plan  of  the  city  of  Jerusalem. 

2.  And  lay  siege  against  it,  and  build  forts, ^  and  cast  up  a  mound, 
and  set  a  camp  against  it,  and  place  battering  rams  round  about. 

3.  And  take  unto  thee  an  iron  pan,  and  set  it  for  a  wall  of  iron 
between  thee  and  the  city  -}  and  set  thy  face  resolutely  against  it, 
and  it  shall  be  besieged,  and  thou  shalt  lay  siege  against  it  -?  it  is  a 
sign  to  the  house  of  Israel.** 

4.  And  thou  shalt  sleep  upon  thy  left  side,  and  shalt  lay  the  ini- 
quities of  the  house  of  IsraeP  upon  it,  according  to  the  number  of  the 
days  that  thou  shalt  sleep  upon  it ;  and  thou  shalt  take  upon  thee 
their  iniquity. 

5.  And  I  have  laid  upon  thee  the  years  of  their  iniquity,  according 
to  the  number  of  the  days  three  hundred  and  ninety  days  f  and  thou 
shalt  bear  the  iniquity  of  the  house  of  Israel. 

6.  And  when  thou  hast  accomplished  this,  thou  shalt  sleep  again 
upon  thy  right  side :  and  thou  shalt  take  upon  thee  the  iniquity  of 
the  house  of  Juda  forty  days  -?  a  day  for  a  year,  yea,  a  day  for  it 
year  I  have  appointed  to  thee. 


*  II.  p.  ♦*  A  fort."    Tlie  tilea  tised  by  tho  ancients  were  much  larger  than  ours. 

»  St.  Jerome  obflerves :  "  The  iron  pan,  which  Is  put  as  a  wall  between  the  prophet  and  the  city,  shows 
the  great  wrath  of  God,  who  is  overcome,  or  moved  to  mercy  by  no  prayers.  For  as  iron  is  stronger 
than  all  matalB,  so  the  incredible  crimes  of  Jerasalem  hare  made  God  most  seyere,  who  of  Himself  is 
kind." 

*  '•  The  setting  of  the  face  against  tho  city  is  an  indication  of  severity,  according  to  what  is  written 
elsewhere  (Ps.  88  :  17):  'The  countenance  of  the  Lord  is  against  thom  that  do  evil,  to  cut  off  from  the 
earth  their  remembrance.' "  ^t.  Jerome. 

*  This  phrase  is  here  taken  for  the  whole  people. 

*  The  ten  tribes  are  evidently  meant. 

«  Their  iniiiultles  had  acoumulatfd  during  390  years,  of  which  256  elapsed  from  the  time  of  Jeroboam 
to  the  overthrow  of  the  Israelltic  kingdom,  and  134  thence  to  the  destruction  of  the  temple. 

■■  Numb,  U :  84.  A  shorter  period  showed  the  less  dellncinency  of  Juda.  The  two  periods  united, 
correspond  to  the  480  years,  which  were  spent  in  Egypt.  Some  think  that  350  is  the  correct  reading, 
and  that  390  Includes  the  forty  years  of  the  house  of  Juda. 


1 


EZEKIEL    IV.  4T7 

7.  And  thou  shalt  turn  thy  face  to  the  siege  of  Jerusalem,  and  thy 
arm  shall  be  stretched  out :  and  thou  shalt  prophesy  against  it. 

8.  Behold,  I  have  encompassed  thee  with  bands :  and  thou  shalt 
not  turn  thyself  from  one  side  to  the  other,  till  thou  hast  ended  the 
days  of  thy  siege.^ 

9.  And  take  to  thee  wheat  and  barley,  and  beans,  and  lentils,  and 
millet,  and  fitches  :  and  put  them  in  one  vessel,  and  make  thee  bread 
thereof  according  to  the  number  of  the  days  that  thou  shalt  lie  upon 
thy  side :  three  hundred  and  ninety  days  shalt  thou  eat  thereof.® 

10.  And  thy  meat  that  thou  shalt  eat,  shall  be  in  weight  twenty 
staters  a  day :  from  time  to  time^*^  thou  shalt  eat  it. 

11.  And  thou  shalt  drink  water  by  measure,  the  sixth  part  of  a 
hin  :  from  time  to  time  thou  shalt  drink  it. 

12.  And  thou  shalt  eat  it  as  barley-bread  baked  under  the  ashes  : 
and  thou  shalt  cover  it,  in  their  sight,  with  human  excrement. ^^ 

13.  And  the  Lord  said  :  So  shall  the  children  of  Israel  eat  their 
bread  all  filthy^^  among  the  nations  whither  I  will  cast  them  out. 

14.  And  I  said :  A  a  a,^^  0  Lord  God,  behold,  my  soul  hath  not 
been  defiled,  and  from  my  infancy  even  till  now,  I  have  not  eaten 
anything  that  died  of  itself,  or  was  torn  by  beasts,  and  no  unclean 
flesh  hath  entered  into  my  mouth. 

15.  And  He  said  to  me :  Behold,  I  have  given  thee  neat's  dung 
for  human  excrement,  and  thou  shalt  make  thy  bread  therewith. 

16.  And  He  said  to  me  :  Son  of  man :  Behold,  I  will  break  in 
pieces  the  stafi"^^  of  bread  in  Jerusalem :  and  they  shall  eat  bread  by 
weight,  and  with  care :  and  they  shall  drink  water  by  measure,  and 
in  distress : 

17.  So  that  when  bread  and  water  fail,  every  man  may  fall  against^^ 
his  brother,  and  they  may  pine  away  in  their  iniquities. 

*  These  prophetical  actions,  according  to  some  interpreters,  were  not  to  be  literally  performed,  although 
they  were  prescribed,  in  order  to  convey  instruction.  The  text  more  naturally  leads  us  to  believe  that 
they  were  actually  performed. 

"  No  food  is  prescribed  for  the  other  forty  days.  St.  Jerome  thinks,  that  "  the  holy  Scripture  thereby 
intimates  that  the  punishment  of  a  sinful  nation,  which  has  the  knowledge  of  God,  is  not  the  same  as 
that  of  a  nation  that  has  entirely  fallen  away  from  the  worship  of  the  true  God." 

"  Habitually  from  the  beginning  to  the  end  of  the  period  assigned. 

"  L.  This  appears  to  have  been  directed  to  be  used  as  fuel,  instead  of  dried  excrements  of  animals, 
which  were  often  employed,  wood  being  scarce.  On  the  remonstrance  of  the  prophet  these  were  substi- 
tuted. Infra  v.  15.  The  object  of  the  order  first  given  was  to  intimate,  that  it  would  not  be  possible  to 
procure  the  usual  fuel  during  the  siege. 

^^  Their  distress  and  humiliation  were  thus  depicted.  Osee  9  :  4. 

^?  This  interjection  occurs  only  once  in  the  text,  as  in  Jer.  1  :  6 ;  4  :  10. 

"  Support.  Infra  v.  16 ;  14  :  13. 

^'  P.  "  Be  astonished."  L.  "  Confounded."  St.  Jerome  interprets  V.  of  the  effort  made  by  one,  who 
feeling  himself  powerless,  casts  himself  for  aid  on  another. 


478  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER   V. 

THE  JUDGMENTS  OF  GOD  UPON  THE  JEWS  ARE  FORESHOWN  UNDER  THE  TYPE  OF 
THE  PROPHETS  HATR. 

1.  And  thou,  son  of  man,  take  thee  a  sharp  knife  that  shaveth 
the  hair  -}  and  cause  it  to  pass  over  thy  head,  and  over  thy  beard : 
and  take  thee  a  balance  to  weigh  and  divide  it.^ 

2.  A  third  part  thou  shalt  burn  with  fire  in  the  midst  of  the  city,^ 
when  the  days  of  the  siege  are  completed :  and  thou  shalt  take  a 
third  part,  and  cut  it  in  pieces  with  the  knife  all  round  about  :*  and 
the  other  third  part  thou  shalt  scatter  in  the  wind  -J  and  I  will  draw 
out  the  sword  after  them.^ 

3.  And  thou  shalt  take  thereof  a  small  number ;  and  shalt  bind 
them  in  the  skirt  of  thy  cloak. 

4.  And  thou  shalt  take  of  them  again,  and  shalt  cast  them  in  the 
midst  of  the  fire,  and  shalt  burn  them  with  fire :  and  out  of  it  shall 
come  forth  a  fire  into  all  the  house  of  Israel. '^ 

5.  Thus  saith  the  Lord  God  :  This  is  Jerusalem  ;  I  have  set  her  in 
the  midst  of  the  nations,  and  the  countries  round  about  her. 

6.  And  she  hath  despised  My  judgments,  so  as  to  be  more  wicked 
than  the  Gentiles ;  and  My  commandments  more  than  the  countries 
that  are  round  about  her  :^  for  they  have  cast  oflf  My  judgments,  and 
have  not  walked  in  My  commandments. 

7.  Therefore  thus  saith  the  Lord  God  :  Because  ye  have  surpassed® 
the  Gentiles  that  are  round  about  you,  and  have  not  walked  in  My 
commandments,  and  have  not  kept  My  judgments,  and  have  not^*^ 
done  according  to  the  judgments  of  the  nations  that  are  around  about  '^ 
you: 

8.  Therefore  thus  saith  the  Lord  God:  Behold,  I  come  against 


>  p.  "  A  barber's  raior."  ^  The  hair. 

>  The  fate  of  thooe  who  fell  during  the  Biego  was  thereby  signified. 

*  TbOM  ilaln  by  the  besiegers,  as  they  sallied  forth  to  attack  them. 

*  Those  who  fled  away  for  safety,  or  were  carried  into  captivity. 
■  Many  of  these  also  should  fall. 

''  The  ciril  war  between  Ismael  and  Qodoli&h,  created  governor  by  Nabuchodonosor,  may  be  referred 
to,  Jer.  40  :  41. 

*  L.  "  Rebelled  against  My  ordinances  more  wickedly  than  the  nations." 

*  In  wickedness. 

*"  Many  MSS.  omit  the  negatire,  aa  the  sense  seema  to  require,  and  as  ii\fra  11 :  12.    The  Israelites, 
neglecting  the  law  of  Qod,  oonformed  to  the  heathen  usages. 


EZEKIEL    V.  479 

thee;  and  I  Myself  will  execute  judgments  in  the  midst  of  thee,  in 
the  sight  of  the  Gentiles.^^ 

9.  And  I  will  do  in  thee  that  which  I  have  not  done ;  and  the  like 
to  which  I  will  do  no  more^  because  of  all  thy  abominations. 

10.  Therefore  fathers  shall  eat  their  sons  in  the  midst  of  thee ;  and 
sons  shall  eat  their  fathers  :^^  and  I  will  execute  judgments  in  thee : 
and  I  will  scatter  thy  whole  remnant  into  every  wind.^^ 

11.  Therefore  as  I  live,  saith  the  Lord  God :  Because  thou  hast 
violated  My  sanctuary  with  all  thy  offences,  and  with  all  thy  abomi- 
nations ;  I  will  also  break  thee  in  pieces  ;  and  My  eye  shall  not 
spare,^"*  and  I  will  not  have  any  pity^ 

12.  A  third  part  of  thee  shall  die  with  pestilence,  and  shall  be 
consumed  with  famine  in  the  midst  of  thee :  and  a  third  part  of  thee 
shall  fall  by  the  sword  round  about  thee :  and  a  third  part  of  thee 
will  I  scatter  into  every  wind :  and  I  will  draw  out  a  sword  after 
them. 

13.  And  I  will  accomplish  My  fury,  and  will  cause  My  indignation 
to  rest  upon  them,  and  I  will  be  comforted  :  and  they  shall  know  that 
I,  the  Lord,  have  spoken  in  My  zeal,  when  I  shall  have  accomplished 
My  indignation  in  them. 

14.  And  I  will  make  thee  desolate,  and  a  reproach  among  the 
nations  that  are  round  about  thee,  in  the  sight  of  every  one  that  pass- 
eth  by. 

15.  And  thou  shalt  be  a  reproach,  and  a  scoff,  an  example,  and 
an  astonishment  amongst  the  nations  that  are  round  about  thee,  when 
I  shall  have  executed  judgments  in  thee  in  anger,  and  in  indignation, 
and  in  wrathful  rebukes. 

16.  I,  the  Lord,  have  spoken  it :  When  I  shall  send  upon  them  the 
grievous  arrows  of  famine, ^^  which  shall  bring  death,  and  which  I  will 
send  to  destroy  you :  and  I  will  gather  together  famine  against  you, 
and  I  will  break  among  you  the  staff  of  bread. ^^ 

17.  And  I  will  send  in  upon  you  famine,  and  evil  beasts  unto  utter 
destruction :  and  pestilence  and  blood  shall  pass  through  thee,  and  I 
will  bring  in  the  sword  upon  thee.     I,  the  Lord,  have  spoken  it. 


*'  So  as  to  vindicate  Divine  justice  before  them. 
^2  Such  horrors  took  place  in  some  sieges. 

**  The  remains  of  the  Jewish  nation  are  now  scattered  over  the  world.    The  same  happened  when  the 
Romans  took  Jerusalem,  and  on  former  occasions. 
"  The  eye  naturally  expresses  pity,  or  indignation. 

'^  This  bold  figure  strongly  expresses  that  famine  slays  its  victims  as  surely  as  the  arrows  of  the  archer. 
"  .Supra  4  :  16;  infra  14  :  13. 


480  THE  PROPHECY  OF  EZEKIEL. 


CHAPTER  ^I. 

THE  PUNISHMENT   OF    ISRAEL   FOR  THEIR   IDOLATRY  :   A  REMNANT  SHALL  BE   BLESSED. 

1.  And  the  word  of  the  Lord  came  to  me,  saying  : 

2.  Son  of  man,  set  thy  face  towards  the  mountains  of  Israel,  and 
prophesy  against  them : 

3.  And  say :  Ye  mountains  of  Israel,^  hear  the  word  of  the  Lord 
God :  Thus  saith  the  Lord  God  to  the  mountains,  and  to  the  hills, 
and  to  the  rocks,^  and  the  valleys  :  Behold,  I  will  bring  upon  you  the 
sword,  and  I  will  destroy  your  high  places, 

4.  And  I  will  throw  down  your  altars,  and  your  idols  shall  be 
broken  in  pieces :  and  I  will  cast  down  your  slain  before  your  idols. 

5.  And  I  will  lay  the  dead  carcasses  of  the  children  of  Israel  be- 
fore your^  idols :  and  I  will  scatter  your  bones  round  about  your 
altars 

6.  In  all  your  dwelling-places.  The  cities  shall  be  laid  waste,  and 
the  high  places  shall  be  thrown  down  and  destroyed :  and  your  altars 
shall  be  abolished,  and  shall  be  broken  in  pieces ;  and  your  idols  shall 
be  no  more  :  and*  your  temples^  shall  be  destroyed ;  and  your  works 
shall  be  defaced. 

7.  And  the  slain  shall  fall  in  the  midst  of  you :  and  ye  shall  know 
that  I  am  the  Lord. 

8.  And  I  will  leave  in  you  some  that  shall  escape  the  sword  among 
the  nations,  when  I  shall  have  scattered  you  through  the  countries. 

9.  And  they  that  are  saved  of  you  shall  remember  Me  amongst 
the  nations  to  which  they  are  carried  captives :  because  I  have  broken 
their  heart  that  was  faithless,^  and  revolted  from  Me :  and  their  eyes 
that  went  a  fornicating  after  their  idols  :  and  they  shall  be  displeased 
with  themselves,  because  of  the  evils  which  they  have  committed  in 
all  their  abominations. 


'  They  are  addreaaed  a«  the  faTored  haunts  of  idolaters.  Ii\fra  36  : 1. 

*  P.  "  Rivers."  This  and  the  following  word  are  translated  Talleyo,  but  are  taken  also  for  streams 
flowing  in  tliem. 

•  11.  P.  "  Their."    Many  .MSS.  support  V. 
«  H.P.  "That" 

»  P.  "  Images,"— Idols.    L.  "  Sun  images." 

"  P.  "I  am  broken  with  their  whorish  heart."  R.  approTes  V.,  to  which  he  gives  a  future  meaning. 
I  will  break  their  heart,  that  is,  subdue  and  coorert  them.  The  other  member  corresponds  with  this 
interpretation.    L.  "  When  I  shall  have  broken  th^r  licentious  heart." 


EZEKIEL    VII.  481 

10.  And  they  shall  know  that  I,  the  Lord,  have  not  spoken  in  vain 
that  I  would  do  this  evil  to  them. 

11.  Thus  saith  the  Lord  God :  Strike  with  thy  hand/  and  stamp 
with  thy  foot,  and  say  :  Alas,  for  all  the  abominations  of  the  evils^  of 
the  house  of  Israel :  for  they  shall  fall  by  the  sword,  by  famine,  and 
by  pestilence. 

12.  He  that  is  far  oif^  shall  die  of  pestilence  :  and  he  that  is  near, 
shall  fall  by  the  sword  :  and  he  that  remaineth,^^  and  is  besieged,  shall 
die  by  famine :  and  I  will  accomplish  My  indignation  upon  them. 

13.  And  ye  shall  know  that  I  am  the  Lord,  when  your  slain"  shall 
be  amongst  your  idols,  round  about  your  altars,  in  every  high  hill,  and 
on  all  the  tops  of  mountains,  and  under  every  woody  tree,  and  under 
every  thick  oak,  the  place  where  they  burnt  sweet-smelling  frankin- 
cense to  all  their  idols. 

14.  And  I  will  stretch  forth  My  hand  on  them :  and  I  will  make 
the  land  desolate  and  abandoned  from  the  desert  of  Deblatha,^^  in  all 
their  dwelling-places :  and  they  shall  know  that  I  am  the  Lord. 


CHAPTER   VIL 

THE    FINAL   DESOLATION    OF    ISRAEL:    FROM   WHICH    FEW    SHALL   ESCAPE. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  And  thou,  son  of  man,  thus  saith  the  Lord  God  to  the  land  of 
Israel :  The  end  is  come,  the  end  is  come^  upon  the  four  quarters  of 
the  land.^ 

3.  Now  is  an  end  come  upon  thee,  and  I  will  send  My  wrath  upon 
thee :  and  I  will  judge  thee  according  to  thy  ways :  and  I  will  set^ 
all  thy  abominations  against  thee. 

4.  And  My  eye  shall  not  spare  thee,  and  I  will  show  thee  no  pity : 
but  I  will  lay  thy  ways  upon  thee :  and  thy  abominations  shall  be  in 
the  midst  of  thee :  and  ye  shall  know  that  I  am  the  Lord. 

''  L.  "Strike  thy  hands  together." 

*  P.  "  Evil  abominations."     L.  "  Dreadful  abominations." 

'  From  the  enemy.  ^^  Escapes  the  sword. 

"  H.  P.  "Their."    Three  MSS.  support  V. 

'^  This,  according  to  St.  .Jerome,  is  in  the  land  of  Emath,  and  was  in  his  time  called  Epiphania  of  Syria. 

'  H.  P.  does  not  repeat  the  noun,  which,  however  is  found  in  three  MSS.,  and  is  represented  in  all  the 
ancient  versions,  as  Adam  Clarlte  testifies. 

"  Of  Israel. 

'  P.  "Recompense :"  here,  and  in  the  following  verse,  as  also  in  v.  8,  9.  This  is  not  approved  by  R. 
The  proper  force  of  H.  is  to  give.    Here  it  means  to  set  or  to  lay. 

31 


THE    PROPHECY    OF     BZEKIEL. 

5.  Thus  saith  the  Lord  God :  One'*  affliction,  behold,  an  affliction 
is  come. 

6.  An  end  is  come,  the  end  is  come,  it  hath  awaked  against  thee  :^ 
behold,  it  is  come. 

7.  Destruction^  is  come  upon  thee  that  dwellest  in  the  land :  the 
time  is  come,  the  day  of  slaughter''  is  near,  and  not  of  the  joy^  of 
mountains. 

8.  Now  very  shortly  I  will  pour  out  My  wrath  upon  thee ;  and  I 
will  accomplish  My  anger  in  thee :  and  I  will  judge  thee  according 
to  thy  ways :  and  I  will  lay  upon  thee  all  thy  crimes. 

9.  And  My  eye  shall  not  spare,  neither  will  I  show  mercy :  but  I 
will  lay  thy  ways  upon  thee,  and  thy  abominations  shall  be  in  the 
midst  of  thee :  and  ye  shall  know  that  I  am  the  Lord  that  striketh. 

10.  Behold,  the  day,  behold,  it  is  come :  destruction  is  gone  forth ; 
the  rod  hath  blossomed ;  pride  hath  budded. 

11.  Iniquity^  is  risen  up  into  a  rod  of  impiety :  nothing  of  them 
shall  remain^  nor  of  their  people,^^  nor  of  the  noise  of  them :"  and 
there  shall  be  no  rest^^  among  them. 

12.  The  time  is  come,  the  day  is  at  hand ;  let  not  the  buyer  re- 
joice, nor  the  seller  mourn :  for  wrath  is  upon  all  the  people  thereof. 

13.  For  the  seller  shall  not  return  to  that  which  he  hath  sold,^^ 
although  their  life  be  yet  among  the  living  '}^  for  the  vision  which 
regardeth  all  the  multitude  thereof  shall  not  go  back  '}^  neither  shall 
man  be  strengthened  in  the  iniquity  of  his  life.^*^ 

14.  Blow^'  the  trumpet ;  let  all  be  made  ready  ;  yet  there  is  none 


*  A  great  and  singular  calamity. 

*  U.  noun  which  signifies  the  end,  VpHi  is  like  the  verb  to  awake,  V^pH;  so  that  there  is  Vkparano- 
in  thi!  text.  The  end  is  said  to  awake,  inasmuch  as  the  previous  forbearance  of  God  is  now  suc- 
ceeded by  the  exercise  of  Uis.  justice.  The  end  is  spoken  of  as  an  animated  being,  by  the  figure 
protopopaeia. 

•  P.  "The  morning."  This  interpretation,  which  is  repeated  in  v.  10,  is  r^ected  by  R.,  who  understands 
by  the  term  violence,  or  attack.    L.  "The  evil  decree." 

'  P.  "Trouble."    L.  "Tumult." 

■  P.  "The  sounding  again,"— not  the  joyful  shout  of  exulting  crowds. 

•  H.  P.  "  Violence."  The  lawless  acta  of  the  Israelites  provoked  Divine  chastisement.  Their  enemies 
are  at  a  rod  "of  wickedness"  which  Ood  uses  to  punish  them. 

«>  Maltltude.  Is.  5  :  13, 14;  31  :  4. 

"  P.  "  Nor  of  any  of  theirs,"— their  descendants. 

"  Syr.,  as  well  as  V.,  reads:  flJ ;  the  actual  reading  is  HJi  althoagh  the  other  is  found  in  some  MSS. 
and  editions.    P.  "  No  wMling  for  them." 

"  In  the  time  of  Jubilee,  as  the  law  prescribed.  Lev.  25  :  10. 

**  Even  should  he  survive.  "  Shall  not  &il  to  bo  accomplished. 

>■  The  meaning  seems  to  bo  that  no  support  for  an  iniquitous  course  is  found  in  the  state  of  things 
which  is  announced.  L.  "  The  soul  of  every  one  is  fastened  to  his  iniquity :  they  do  not  strengthen 
themselves  (to  repent)." 

"  This  reading  Is  found  in  two  M8S.    P.  **They  have  blown." 


EZEKIEL    VII.  483 

to  go  to  the  battle ;   for  My  wrath  shall  be  upon  all  the  people 
thereof. 

15.  The  sword  without,  and  pestilence  and  famine  within :  he  that 
is  in  the  field  shall  die  by  the  sword :  and  they  that  are  in  the  city 
shall  be  devoured  by  pestilence  and  famine. 

16.  And  such  of  them  as  shall  flee  shall  escape :  and  they  shall  be 
in  the  mountains  like  doves  of  the  valleys,  all  of  them  trembling, 
every  one  for  his  iniquity.^^ 

17.  All  hands  shall  be  made  feeble ;  and  all  knees  shall  run  with 
water.^^ 

18.  And  they  shall  gird  themselves  w^ith  hair-cloth  :  and  fear  shall 
cover  them,^  and  shame  shall  be  upon  every  face,  and  baldness  upon 
all  their  heads.^^ 

19.  Their  silver  shall  be  cast  forth,^  and  their  gold  shall  become 
a  dunghill.^  Their  silver  and  their  gold'^''  shall  not  be  able  to  deliver 
them  in  the  day  of  the  wrath  of  the  Lord.  They  shall  not  satisfy 
their  soul,^*  and  their  stomachs  shall  not  be  filled :  because  it  hath 
been  the  stumbling-block  of  their  iniquity .^^ 

20.  And  they  have  turned  the  ornament  of  their  jewels"  into  pride, 
and  have  made  of  it  the  images  of  their  abominations  and  idols  :  there- 
fore I  have  made  it  an  uncleanness  to  them : 

21.  And  I  will  give  it  into  the  hands  of  strangers  for  spoil,  and  to 
the  wicked  of  the  earth  for  a  prey,  and  they  shall  defile  it. 

22.  And  I  will  turn  away  My  face  from  them,  and  they  shall  vio- 
late My  secret  ijlaee  ;^  and  robbers^  shall  enter  into  it,  and  defile  it. 

23.  Make  a  chain  :^  for  the  land  is  full  of  the  judgment  of  blood  :^^ 
and  the  city  is  full  of  iniquity.^^ 

24.  And  I  will  bring  the  worst  of  the  nations,  and  they  shall  pos- 


^  Knowing  that  these  calamitieg  are  designed  to  punish  it. 

*'  This  is  sometimes  the  result  of  extreme  fear.   Infra  21  :  7. 

^  Cause  them  to  hide  their  faces.  ^^  Isai.  15:2;  Jer.  48  :  37. 

^  H.  P.  "  They  shall  cast  their  silver  in  the  streets." 

^  L.  "  Shall  be  as  though  it  were  unclean."  See  also  v.  19,  20. 

'»*  Prov.  11  :  4;  Eccli.  5  :  10  ;  Soph.  1  :  18.  2'  Their  desire,  or  appetite. 

*  Their  wealth  having  been  the  occasion  of  idolatry  and  of  immoral  excesses. 

^  P.  "  As  for  the  beauty  of  his  ornament,  he  set  it  in  majesty."  L.  "  Which  he  had  instituted  for 
(their)  pride."  R.  adopts  the  interpretation  of  St.  Jerome:  "The  things  which  I  give  for  the  ornament 
of  their  possessors,  and  the  riches  they  have  abused  to  indulge  pride,  so  as  to  find  an  occasion  of  arrogance 
in  those  things,  whereby  they  might  save  their  souls  by  alms  deeds  and  good  works." 

'■»  The  holy  of  holies.  '^'^  L.  "Barbarians."     D''V'''^i3- 

^  P.  V.  Conclitsionem.  This  is  used  here  for  what  shuts  up  and  incloses,  conformably  to  cognate  terms 
in  Chald.  and  Ar. 

"  P.  "  Bloody  crimes."  .  "  H.  P.  "  Violence." 


Wl$  THE  PROPHECY  OF  EZEKIEL. 

sess  their  houses :  and  I  will  make  the  pride  of  the  mighty  to  cease, 
and  they  shall  possess  their  sanctuary.^ 

25*  When  distress^*  cometh  upon  them,  they  will  seek  for  peace, 
and  there  shall  be  none. 

26.  Trouble  shall  come  upon  trouble,  and  rumor  upon  rumor :  and 
they  shall  seek  a  vision  of  the  prophet :  and  the  law  shall  perish  from 
the  priest,^  and  counsel  from  the  ancients. 

27.  The  king  shall  mourn,  and  the  prince  shall  be  clothed  with 
sorrow,  and  the  hands  of  the  people  of  the  land  shall  be  troubled.  I 
will  do  to  them  according  to  their  way,  and  will  judge  them,  according 
to  their  judgments  :^  and  they  shall  know  that  I  am  the  Lord. 


CHAPTER   VIII. 

THE    PROPHET    SEES    IN   A   VISION   THE   ABOMINATIONS    COMMITTED    IN   JERUSALEM: 
WHICH    DETERMINE   THE    LORD    TO    SPARE    THEM    NO    LONGER. 

1.  And  it  came  to  pass  in  the  sixth  year,  in  the  sixth  month,  in 
the  fifth  day  of  the  month,  as  I  sat  in  my  house,  and  the  ancients  of 
Juda^  sat  before  me,  that  the  hand  of  the  Lord  God  fell  there  upon 
me. 

2.  And  I  saw,  and  behold,  a  likeness^  as  the  appearance  of  fire  : 
from  the  appearance  of  his  loins,  and  downward,  fire :  and  from  his 
loins,  and  upward,  as  the  appearance  of  brightness,^  as  the  appear- 
ance of  amber. 

3.  And  the  likeness  of  a  hand  was  put  forth,  and  took  me  by  a  lock 
of  my  head :  and  the  spirit^  lifted  me  up  between  the  earth  and  the 
heaven,  and  brought  me  in  the  vision  of  God  into  Jerusalem,  near  the 
inner  gate,  that  looked  toward  the  north,  where  was  set  the  idoP  of 
jealousy  to  provoke  to  jealousy. 


"  H.  P.  «*  Their  holj  pkusM  shall  be  defiled."  >•  H.  P.  « Destruction.** 

'*  The  priest  shall  no  longer  perforin  his  office,  by  announcing  and  expounding  the  law. 
»  P.  "Deserts." 

>  "Of  the  kingdom  of  Juda  proper."  St.  Jerome.  The  ancients,  who  had  migrated  with  Jechoniab, 
were  with  him,  probably  seeking  adrioe  and  consolation. 

*  A  human  form.  '  The  pure  light  of  the  stars. 

*  The  Divine  power  by  the  instrumentality  of  this  hand.  Dan.  14  :  35. 

*  It  is  called  the  idol  of  Jealousy,  because  it  provokes  the  Divine  displeasure.  God  is  said  to  be  jealous, 
when  the  honor  due  to  Ulm  is  given  to  the  creature.  7DD1  the  Hebrew  term,  is  of  uncertain  significa- 
tion. 


EZEKIEL    VIII.  485 

4.  And  behold,  the  glory  of  the  God  of  Israel  tvas  there,  according 
to  the  vision  which  I  had  seen  in  the  plain. 

5.  And  He  said  to  me  :  Son  of  man,  lift  up  thy  eyes  towards  the 
way  of  the  north.  And  I  lifted  up  my  eyes  towards  the  way  of  the 
north :  and  behold,  on  the  north  side  of  the  gate  of  the  altar  the  idol 
of  jealousy  in  the  very  entry. 

6.  And  He  said  to  me :  Son  of  man,  dost  thou  see^,  thinkest  thou, 
what  these  are  doing,  the  great  abominations  that  the  house  of  Israel 
committeth  here,  that  I  should  depart  far  oiF  from  My  sanctuary  V 
and  turn  thee  yet  again,  and  thou  shalt  see  greater  abominations. 

7.  And  He  brought  me  into  the  door  of  the  court,  and  I  saw,  and 
behold,  a  hole  in  the  wall. 

•   8.  And  He  said  to  me :   Son  of  man,  dig  in  the  wall.     And  when 
I  had  digged  in  the  wall,  behold,  a  door. 

9.  And  He  said  to  me :  Go  in,  and  see  the  wicked  abominations 
which  they  commit  here. 

10.  And  I  went  in  and  saw,  and  behold,  every  form  of  creeping 
things,  and  of  living  creatures,  the  abomination,  and  all  the  idols  of 
the  house  of  Israel  were  painted  on  the  wall  all  round  about.^ 

11.  And  seventy  men  of  the  ancients  of  the  house  of  Israel,  and 
Jezoniah,  the  son  of  Saphan,  stood  in  the  midst  of  them  that  stood 
before  the  pictures  :^  and  every  one  had  a  censer  in  his  hand :  and 
a  cloud  of  smoke^*^  went  up  from  the  incense. 

12.  And  He  said  to  me :  Surely  thou  seest,  0  son  of  man,  what 
the  ancients  of  the  house  of  Israel  do  in  the  dark,  every  one  in  pri- 
vate in  his  chamber  :"  for  they  say  :  The  Lord  seeth  us  not :  the  Lord 
hath  forsaken  the  earth. 

13.  And  He  said  to  me :  If  thou  turn  thee  again,  thou  shalt  see 
greater  abominations  which  these  commit. 

14.  And  He  brought  me  in  by  the  door  of  the  gate  of  the  Lord's 
house,  which  looked  to  the  north  :  and  behold,  women  sat  there  mourn- 
ing for  Adonis. ^^ 


*  V.  "Putasne."    This  is  a  mere  expletive,  without  any  corresponding  term  in  the  text. 

'  St.  Jerome  explains  it:  "Lest  you  should  think,  says  God,  that  I  act  unjustly  in  forsaking  the 
temple,  and  leaving  the  city  to  be  overturned,  look  what  they  are  doing  in  the  temple." 

^  These  bore  a  resemblance  to  the  Egyptian  superstitions,  which  were  practised  in  secret  recesses,  with 
hieroglyphics  on  the  walls  of  the  places  where  the  worship  was  performed.  See  Ammian.  Marcell.  1.  22  :  C. 
de  .JSgypt.  mcris. 

^  H.  P.  "Before  them."    Syr.  and  Symmachus  agree  with  V. 

'°  P.  "  A  thick  cloud  of  incense."    II.  prefers  translating  the  first  term :  "  smoke." 

"  P.  "Every  one  in  the  chambers  of  his  imagery,"— in  his  painted  chamber.  Secret  acts  of  idolatry  are 
meant. 

'"  H.  P.  "Tammuz."  This  was  the  Hebrew  name  for  Adonis.  This  favorite  of  Venus  was  mourned,  as 
killed  by  a  wild  boar.    The  heathen  fables  and  superstitions  were  widely  spread  among  the  Jews. 


486  THE    PROPHECY    OF    EZEKIEL. 

15.  And  He  said  to  me :  Surely  thou  hast  seen,  0  son  of  man  : 
but  turn  thee  again,  and  thou  shalt  see  greater  abominations  than 
these. 

16.  And  He  brought  me  into  the  inner  court  of  the  house  of  the 
Lord :  and  behokl,  at  the  door  of  the  temple  of  the  Lord,  between 
the  porch  and  the  altar,  were  about  five  and  twenty  men,  having  their 
backs  towards  the  temple  of  the  Lord,  and  their  faces  to  the  east : 
and  they  adored  towards  the  rising  of  the  sun. 

17.  And  He  said  to  me  :  Surely  thou  hast  seen,  0  son  of  man  :  is 
this  a  light  thing  to  the  house  of  Juda,  that  they, should  commit 
these  abominations  which  they  have  committed  here :  because  they 
have  filled  the  land  with  iniquity,  and  have  turned  to  provoke  Me  to 
anger  ?  and  behold,  they  put  a  branch  to  their  nose.^^ 

18.  Therefore  I  also  will  deal  with  them  in  My  wrath :  My  eye 
shall  not  spare  them,  neither  will  I  show  mercy  ;  and  when  they^shall 
cry  to  My  ears  with  a  loud  voice,  I  will  not  hear  them. 


CHAPTER   IX. 

ALL  ARE  ORDERED  TO  BE  DESTROYED  THAT  ARE  NOT  MARKED  IN  THEIR  FOREHEADS. 
GOD  WILL  NOT  BE  ENTREATED  FOR  THEM. 

1.  And  He  cried  in  my  ears  with  a  loud  voice,  saying  :  The  visita- 
tions of  the  city  are  at  hand  ;^  and  every  one  hath  a  destroying  wea- 
pon in  his  hand. 

2.  And  behold,  six  men  came  by  the  way  of  the  upper  gate,  which 
looketh  to  the  north :  and  each  one  had  his  weapon  of  destruction 
in  his  hand :  and  there  was  one  man  in  the  midst  of  them  clothed 
with  linen,  with  a  writer's  inkhorn^  at  his  reins :  and  they  went  in, 
and  stood  by  the  brazen  altar. 

3.  And  the  glory  of  the  Lord^  of  Israel  went  up  from  the  cherub,^ 
upon  which  He  was,  to  the  threshold  of  the  house  :  and  He  called  to 
the  man  that  was  clothed  with  linen,  and  had  a  writer's  inkhorn  at 
his  loins. 


<■  Thl>  aot  WM  pnotlMd  bj  tbeM  wonhippers  of  the  ann.    Tta  meaning  is  not  certain. 
'  ♦*  Let  tbofe  draw  near  that  hare  charge  to  punish  the  city."  L. 

'  L  "Writing  materlaln."    The  ciii«tom  of  carrying  an  inkhorn  appended  by  a  silver  chain  to  the 
girdle,  ittlll  prevailB  in  the  East  among  lltf  rary  men. 

»  A  display  of  Divine  msjosty.  *  The  singular  is  put  for  the  plural. 


EZEKIEL    X.  48T 

4.  And  the  Lord  said  to  him  :  Go  through  the  midst  of  the  city, 
through  the  midst  of  Jerusalem  :  and  mark  Thau^  upon  the  foreheads 
of  the  men  that  sigh  and  mourn  for  all  the  abominations  that  are 
committed  in  the  midst  thereof. 

5.  And  to  the  others,  He  said  in  my  hearing :  Go  ye  after  him 
through  the  city,  and  strike  :  let  not  your  ey6  spare,  nor  be  ye  moved 
with  pity. 

6.  Utterly  destroy  old  and  young,  maidens,  children  and  women : 
but  upon  whomsoever  ye  shall  see  Thau,  kill  him  not ;  and  begin  ye^ 
at  My  sanctuary.  So  they  began  at  the  ancient  men,  who  were  be- 
fore the  house. 

7.  And  He  said  to  them :  Defile  the  house,  and  fill  the  courts  with 
the  slain :  go  ye  forth.  And  they  went  forth,  and  slew  them  that 
were  in  the  city. 

8.  And  the  slaughter  being  ended,''  I  was  left :  and  I  fell  upon  my 
face,  and  crying,  I  said :  Alas,  alas,  alas,^  0  Lord  God,  wilt  Thou 
then  destroy  all  the  remnant  of  Israel,  by  pouring  out  Thy  fury  upon 
Jerusalem  ? 

9.  And  He  said  to  me :  The  iniquity  of  the  house  of  Israel  and  of 
Juda  is  exceeding  great ;  and  the  land  is  filled  with  blood ;  and  the 
city  is  filled  with  perverseness :  for  they  have  said:  The  Lord  hath 
forsaken  the  earth :  and  the  Lord  seeth  not. 

10.  Therefore  neither  shall  My  eye  spare,  nor  will  I  have  pity :  I 
will  requite  their  way  upon  their  head. 

11.  And  behold,  the  man  that  was  clothed  with  linen,  that  had  the 
inkhorn  at  his  side,®  returned  the  word,  saying  :  I  have  done  as  Thou 
hast  commanded  me. 


CHAPTEK   X. 

FIRE    IS    TAKEN    FROM  THE    MIDST    OF    THE    WHEELS    UNDER    THE    CHERUBIM,    AND 
SCATTERED    OVER    THE    CITY.      A    DESCRIPTION    OF    THE    CHERUBIM. 

1.  And  I  saw,  and  behold,  in  the  firmament  that  was  over  the 

*  Exod.  12  :  7 ;  Apoc.  7:3.  P.  "Set  a  mark."  Some  take  the  noun  and  verb  to  have  the  same  meaning. 
St.  Jerome  observcR :  "  According  to  the  ancient  form  of  the  Hebrew  letters,  which  the  Samaritans  stiU 
use,  the  last  letter,  Thau,  resembles  the  cross,  which  is  formed  on  the  foreheads  of  Christians,  and  is 
marked  by  the  frequent  signing  with  the  hand."  R.  observes  that  the  form  of  this  letter  on  the  ancient 
coins  of  Phenicia  resembles  a  cross, 

"  The  execution  of  the  decree. 

■'  Of  those  about  the  temple.    P.  "  While  they  were  slaying  them." 

'  The  interjection  is  only  used  once,  as  supra  4  :  14. 

*  The  same  term  is  employed  as  in  v.  2,  3. 


488  THE    PROPHECY    OF    EZEKIEL. 

head  of  the  cherubim,  there  appeared  over  them  as  it  were  a  sapphire- 
stone,  as  the  appearance  of  the  likeness  of  a  throne. 

2.  And  he  spake  to  the  man,  that  was  clothed  with  linen,  and  said  : 
Go  in  between  the  wheels  that  are  under  the  cherubim,  and  fill  thy 
hand  with  the  coals  of  fire  that  are  between  the  cherubim,  and  pour 
them  out  upon  the  city.^     And  he  went  in,  in  my  sight : 

3.  And  the  cherubim  stood  on  the  right  side  of  the  house,  when 
the  man  went  in  ;  and  a  cloud  filled  the  inner  court. 

4.  And  the  glory  of  the  Lord  was  lifted  up  from  above  the  cherub 
to  the  threshold  of  the  house  :  and  the  house  w^as  filled  with  the 
cloud,  and  the  court  was  filled  with  the  brightness  of  the  glory  of  the 
Lord. 

5.  And  the  sound  of  the  wings  of  the  cherubim  was  heard  even  to 
the  outward  court,  as  the  voice  of  God  Almighty  speaking. 

6.  And  when  he  had  commanded  the  man  that  was  clothed  with 
linen,^  saying :  Take  fire  from  the  midst  of  the  wheels  that  are  be- 
tween the  cherubim  ;  he  went  in,  and  stood  beside  the  wheel. 

7.  And  one  cherub  stretched  out  his  hand  from  the  midst  of  the 
cherubim  to  the  fire  that  was  between  the  cherubim  :  and  he  took, 
and  put  it  into  the  hands  of  him  that  was  clothed  with  linen ;  who 
took  it,  and  went  forth. 

8.  And  there  appeared  in  the  cherubim  the  likeness  of  a  man's 
hand  under  their  wings. 

9.  And  I  saw,  and  behold,  there  were  four  wheels  by  the  cherubim : 
one  wheel  by  one  cherub  ;  and  another  wheel  by  another  cherub ; 
and  the  appearance  of  the  wheels  was  to  the  sight  like  the  chrysolite- 
stone. 

10.  And  as  to  their  appearance,  all  four  were  alike  ;  as  if  a  wheel 
were  in  the  midst  of  a  wheel. 

11.  And  when  they  went,  they  went  by  four  ways :  and  they 
turned  not  when  they  went ;  but  to  the  place,  whither  they  first 
turned,  the  rest  also  followed,  and  did  not  turn  back. 

12.  And  their  whole  body,  and  their  necks,^  and  their  hands,  and 
their  wings,  and  the  wheels  were  full  of  eyes,  round  about  the  four 
wheels. 

13.  And  these  wheels  he  called  rollers,*  in  my  hearing. 

14.  And  every  one  had  four  faces ;  one  face  was  the  face  of  a 


*  This  Art)  was  for  its  destruoUon.  >  An  angel  in  human  form. 

*  H.  P.  "Backs." 

*  P.  "It  was  cried  them  in  my  hearing:  0  wheel."   lt\fra  23 :  24;  26 :  10.    L.  "They  were  called 
Qalgal." 


EZEKIEL    XI.  489l 

cherub  ;  and  the  second  face,  the  face  of  a  man ;  and  in  the  third 
was  the  face  of  a  lion ;  and  in  the  fourth  the  face  of  an  eagle.^ 

15.  And  the  cherubim  were  lifted  up  :  this  is  the  living  creature 
that  I  had  seen  by  the  river  Chobar. 

16.  And  when  the  cherubim  went,  the  wheels  also  went  by  them : 
and  when  the  cherubim  lifted  up  their  wings,  to  mount  up  from  the 
earth,  the  wheels  staid  not  behind,  but  were  by  them. 

17.  When  they  stood,  these  stood  ;  and  when  they  were  lifted  up, 
these  were  lifted  up  :  for  the  spirit  of  life  was  in  them. 

18.  And  the  glory  of  the  Lord  went  forth  from  the  threshold  of 
the  temple ;  and  stood  over  the  cherubim. 

19.  And  the  cherubim  lifting  up  their  wings,  were  raised  from  the 
earth  before  me  :  and  as  they  went  out,  the  wheels  also  follow^ed : 
and  it  stood  in  the  entry  of  the  east  gate  of  the  house  of  the  Lord  : 
and  the  glory  of  the  God  of  Israel  was  over  them. 

20.  This  is  the  living  creature,  which  I  saw  ujider  the  God  of 
Israel  by  the  river  Chobar :  and  I  understood  that  they  w^ere 
cherubim.^ 

21.  Each  one  had  four  faces,  and  each  one  had  four  wings  :  and 
the  likeness  of  a  man's  hand  was  under  their  wings. 

22.  And  as  to  the  likeness  of  their  faces,  they  were  the  same  faces 
which  I  had  seen  by  the  river  Chobar,  and  their  looks,  and  the  im- 
pulse of  every  one  to  go  straight  forward. 


CHAPTER   XL 

A  PROPHECY  AGAINST  THE  PRESUMPTUOUS  ASSURANCE  OF  THE  GREAT  ONES.   A 
REMNANT  SHALL  BE  SAVED,  AND  RECEIVE  A  NEW  SPIRIT,  AND  A  NEW  HEART. 

1.  And  the  spirit  lifted  me  up,  and  brought  me  into  the  east  gate^ 
of  the  house  of  the  Lord,  which  looketh  towards  the  rising  of  the  sun : 
and  behold,  in  the  entry  of  the  gate  five  and  twenty  men  :^  and  I  saw 
in  the  midst  of  them  Jezoniah  the  son  of  Azur,  and  Pheltiah,^  the 
son  of  Banaiah,  princes  of  the  people. 

*  In  the  first  vision  it  appeared  as  the  face  of  an  ox.    The  cherub  presented  a  varied  appearance. 
^  He  had  not  recognized  them  as  such,  when  they  were  first  presented  to  his  view. 
'  The  most  celebrated. 

-  Jerusalem  is  said  to  have  been  divided  into  twenty-four  districts,  under  so  many  magistrates.  The 
twenty-fifth  may  have  presided  over  all. 

^  Different  from  the  one  named  above.   8  :  11. 


THE    PROPHECY    OF    EZEKIEL. 

2.  And  He  said  to  me  :  Son  of  man,  these  are  the  men  that  devise 
iniquity,  and  frame  wicked  counsel  in  this  city, 

3.  Saying  :  Were  not  houses  lately  built  ?'*  This  city  is  the  caul- 
dron, and  we  the  flesh.^ 

4.  Therefore  prophesy  against  them  ;  prophesy,  thou  son  of  man. 

5.  And  the  spirit  of  the  Lord  fell  upon  me,  and  said  to  me :  Speak, 
thus  saith  the  Lord  :  Thus  have  ye  spoken,  0  house  of  Israel ;  for  I 
know  the  thoughts  of  your  heart. 

6.  Ye  have  killed  a  great  many  in  this  city :  and  ye  have  filled 
the  streets  thereof  with  the  slain. 

7.  Therefore  thus  saith  the  Lord  God :  Your  slain,  whom  ye  have 
laid  in  the  midst  thereof,  they  are  the  flesh,  and  this  is  the  cauldron : 
and  I  will  bring  you  forth  out  of  the  midst  thereof.^ 

8.  Ye  have  feared  the  sword;  and  I  will  1)ring  the  sword  upon 
you,  saith  the  Lord  God. 

9.  And  I  will  cast  you  out  of  the  midst  thereof;  and  I  will  deliver 
you  into  the  hand  of  the  enemies  ;^  and  I  will  execute  judgments 
upon  you. 

10.  Ye  shall  fall  by  the  sword  :  I  will  judge  you  in  the  borders  of 
Israel ;  and  ye  shall  know  that  I  am  the  Lord. 

11.  This  shall  not  be  as  a  cauldron  to  you,  and  ye  shall  not  be  as 
flesh  in  the  midst  thereof:  I  will  judge  you  in  the  borders  of  Israel. 

12.  And  ye  shall  know  that  I  am  the  Lord ;  because  ye  have  not 
walked  in  My  commandments,  and  have  not  done  My  judgments ; 
but  ye  have  done  according  to  the  judgments^  of  the  nations  that  are 
round  about  you. 

13.  And  it  came  to  pass,  when  I  prophesied,  that  Pheltiah  the  son 
of  Bananiah  died :  and  I  fell  down  upon  my  face,  and  cried  with  a 
loud  voice  :  and  said  :  Alas,  alas,  alas,®  0  Lord  God  :  wilt  thou  make 
an  end  of  all  the  remnant  of  Israel  ? 

14.  And  the  word  of  the  Lord  came  to  me,  saying : 

15.  Son  of  man,  thy  brethren,  thy  brethren,  thy  kinsmen,  and  all 


*  p.  "  It  is  not  near:  let  ua  build  houBes."  From  this  It  would  appear  that  they  affected  to  disregard 
the  threatened  attack,  and  encouraged  their  countrymen  to  build  houses.  According  to  V.,  the  recent 
erection  of  some  hounea  is  alleged  by  them  in  disproof  of  any  immediate  danger. 

*  Their  lot  Is  cast  with  the  city;  they  are  willing  to  abide  its  fate. 

*  8t.  Jerome  explains  the  words  of  God  correcting  the  application  of  the  similitude :  "The  city  indeed 
resembles  a  cauldron ;  bat  it  shall  not  be  filltnl  with  your  flesh,  but  with  the  flesh  of  those  whom  you 
hare  slain.  I  will  lead  you  forth  ft-om  the  midst  of  the  city,  In  which  you  expect  to  die.  and  I  will  give 
you  into  the  hands  of  the  enemy,  and  will  execute  Judgments  on  you  ;  that  when  you  fall  by  the  sword, 
not  In  the  city,  nor  beyond  the  borders  of  Israel,  but  In  the  confines  of  your  province,  you  may  l<now  that 
I  am  the  I^rd." 

'  P.  ■"  Strangers."  •  Usages.  Sttpra  6  :  7. 

*  Once  only  in  tke  text  m  before. 


EZEKIEL    XI.  491 

the  house  of  Israel,  all  they  to  whom  the  inhabitants  of  Jerusalem 
have  said :  Get  ye  far  from  the  Lord ;  the  land  is  given  in  possession 
to  us. 

16.  Therefore  thus  saith  the  Lord  God:  Because  I  have  removed 
them  far  off  among:  the  Gentiles,  and  because  I  have  scattered  them 
among  the  countries :  I  will  be  to  them  a  little  sanctuary^*^  in  the 
countries  whither  they  are  come. 

17-.  Therefore  speak  :  Thus  saith  the  Lord  God  :  I  will  gather  you 
from  among  the  peoples,  and  assemble  you  out  of  the  countries 
wherein  ye  are  scattered,  and  I  will  give  you  the  land  of  Israel. 

18.  And  they  shall  go  in  thither,  and  shall  take  away  all  the  de- 
testable things,^^  and  all  the  abominations  thereof  from  thence. 

19.  And  I  will  give  them  one  heart,^^  and  I  will  put  a  new  spirit^^ 
in  their  bowels :  and  I  will  take  away  the  stony  heart  out  of  their 
flesh,  and  will  give  them  a  heart  of  flesh  : 

20.  That  they  may  walk  in  My  commandments,  and  keep  My 
judgments,  and  do  them :  and  that  they  may^*  be  My  people,  and  I 
may  be  their  God. 

21.  But  as  for  them  whose  heart  walketh  after^^  their  detestable 
things  and  abominations,  I  will  lay  their  way  upon  their  head,  saith 
the  Lord  God. 

22.  And  the  cherubim  lifted  up  their  wings,  and  the  wheels  with 
them  :  and  the  glory  of  the  God  of  Israel  was  over  them. 

23.  And  the  glory  of  the  Lord  went  up  from  the  midst  of  the  city, 
and  stood  over  the  mount  that  is  on  the  east  side  of  the  city. 

24.  And  the  spirit  lifted  me  up,  and  brought  me  into  Chaldea  to 
them  of  the  captivity,  in  vision,  by  the  spirit  of  God :  and  the  vision 
which  I  had  seen  was  taken  up  from  me. 

25.  And  I  spake  to  them  of  the  captivity  all  the  words  of  the  Lord, 
which  He  had  shown  me. 


*•*  God  was  present  with  them  in  captivity,  and  gave  them  religious  consolation  and  support,  when  they 
sought  Him,  and  worshipped  Him,  although  the  place  and  manner  of  worship  were  simple. 

"  The  idols. 

^2  St.  Jerome  writes :  "  I  will  give  you  one  heart  of  the  fear  and  service  of  God,  that  you  may  not 
worship  various  idols."    The  unity  of  purpose  in  worship,  rather  than  unity  of  affection,  is  signified. 

"  Jer.  31  :  33.  Infra  36  :  26.  "  P.  "  They  shall  he." 

"  P.  "  After  the  heart  of."  It  means  that  they  conform  to  the  supposed  good  pleasure  of  the  objecta 
of  their  idolatry. 


492  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER   XII. 

THE  PROPHET  FORESHOWETH,  BY  SIGNS,  THE  CAPTIVITY  OF  SEDEKIAH,  AXD  THE 
DESOLATION  OF  THE  PEOPLE:  ALL  WHICH  SHALL  QUICKLY  COME  TO  PASS. 

1.  And  the  word  of  the  Lord  came  to  me,  saying  : 

2.  Son  of  man,  thou  dwellest  in  the  midst  of  a  provoking  house ; 
who  have  eyes  to  see,  and  see  not ;  and  ears  to  hear,  and  hear  not : 
for  they  are  a  provoking  house. 

3.  Thou  therefore,  0  son  of  man,  prepare  thee  all  necessaries  for 
removing,  and  remove  hy  day  in  their  sight :  and  thou  shalt  remove 
out  of  thy  place  to  another  place  in  their  sight,  if  so  be  they  will 
regard  it :  for  they  are  a  provoking  house. 

4.  And  thou  shalt  bring  forth  thy  furniture  as  the  furniture  of  one 
that  is  removing  by  day  in  their  sight :  and  thou  shalt  go  forth  in  the 
evening  in  their  presence,  as  one  goeth  forth  that  removeth. 

5.  Dig  thee  a  way  through  the  wall  before  their  eyes :  and  thou 
shalt  go  forth  through  it.^ 

6.  In  their  sight  thou  shalt  be  carried  out  upon  men's  shoulders  :^ 
thou  shalt  be  carried  out  in  the  dark  :  thou  shalt  cover  thy  face,  and 
shalt  not  see  the  ground :  for  I  have  set  thee  for  a  sign  to  the  house 
of  Israel. 

7.  I  did  therefore  as  the  Lord^  had  commanded  me :  I  brought 
forth  my  goods  by  day,  as  the  goods  of  one  that  removeth :  and  in 
the  evening  I  digged  through  the  wall  with  my  hand  :*  and  I  went 
forth  in  the  dark ;  and  was  carried  on  men's  shoulders  in  their  sight. 

8.  And  the  word  of  the  Lord  came  to  me  in  the  morning,  saying : 

9.  Son  of  man,  hath  not  the  house  of  Israel,  the  provoking  house, 
said  to  thee  :  What  art  thou  doing  ? 

10.  Say  to  them :  Thus  saith  the  Lord  God :  This  burden*  con- 
cerneth  the  prince  that  is  in  Jerusalem,  and  all  the  house  of  Israel 
that  are  among  them. 


»  "We  read  of  Sedckiah  breaking  through  the  wall,  and  fleeing  by  night  to  the  wilderness  of  Jordan, 
where  he  was  caught  by  the  Babyloninns.  This  is  signified  by  the  breaking  through  of  the  wall."  St. 
Jerome. 

'  H.  P.  "  Shalt  thou  bear  it  upon  thy  shoulders."  St.  Jerome  understands  it  in  the  same  way  of  the 
articles  removed  by  the  prophet,  and  carried  on  his  shoulders. 

*  n.  P.  "As  I  was  commandtHl." 

*  To  avoid  discovery,  which  the  noise  of  instruments  might  occasion.  See  U.  after  Kimchl. 

*  Tb«  tenn  mean*  harden,  and  regards  prophetic  announcements  of  an  unftiTorable  complexion. 


EZEKIEL     XII. 

11.  Say :  I  am  your  sign  :^  as  I  have  done,  so  shall  it  be  done  to 
them :  they  shall  remove,  and  go  into  captivity. 

12.  And  the  prince  that  is  in  the  midst  of  them  shall  be  carried 
on  shoulders ;  he  shall  go  forth  in  the  dark :  they  shall  dig  through 
the  wall  .to  bring  him  out :  his  face  shall  be  covered,  that  he  may  not 
see  the  ground  with  his  eye. 

13.  And  I  will  spread  My  net  over  him,^  and  he  shall  be  taken  in 
My  net :  and  I  will  bring  him  into  Babylon,  into  the  land  of  the 
Chaldeans ;  and  he  shall  not  see  it,  and  there  he  shall  die. 

14.  And  all  that  are  about  him,  his  guards,  and  his  troops,  I  will 
scatter  into  every  wind :  and  I  will  draw  out  the  sword  after  them. 

15.  And  they  shall  know  that  I  am  the  Lord,  when  I  shall  have 
dispersed  them  among  the  nations,  and  scattered  them  in  the  coun- 
tries. 

16.  And  I  will  leave  a  few  men  of  them  from  the  sword,  and  from 
famine,  and  from  pestilence ;  that  they  may  declare  all  their  wicked 
deeds  among  the  nations  whither  they  shall  go  :  and  they  shall  know 
that  I  am  the  Lord. 

17.  And  the  word  of  the  Lord  came  to  me,  saying : 

18.  Son  of  man,  eat  thy  bread  in  trouble :  and  drink  thy  water  in 
hurry  and  sorrow. 

19.  And  say  to  the  people  of  the  land :  Thus  saith  the  Lord  God 
to  them  that  dwell  in  Jerusalem,  in  the  land  of  Israel :  They  shall 
eat  their  bread  in  care,  and  drink  water  in  desolation ;  that  the  land 
may  become  desolate  from  the  multitude  that  is  therein,  for  the  ini- 
quity of  all  that  dwell  therein. 

20.  And  the  cities  that  are  now  inhabited  shall  be  laid  waste  ;  and 
the  land  shall  be  desolate :  and  ye  shall  know  that  I  am  the  Lord. 

21.  And  the  word  of  the  Lord  came  to  me,  saying : 

22.  Son  of  man,  what  is  this  proverb  that  ye  have  in  the  land  of 
Israel,  saying :  The  days  shall  be  prolonged,  and  every  vision  shall 
fail? 

23.  Say  to  them  therefore  :  Thus  saith  the  Lord  God :  I  will  make 
this  proverb  cease ;  neither  shall  it  be  any  more  a  common  saying  in 
Israel :  and  tell  them  that  the  days  are  at  hand,  and  the  effect  of 
every  vision. 

24.  For  there  shall  be  no  more  any  vain  vision,  nor  doubtfuP  divi- 
nation in  the  midst  of  the  children  of  Israel. 

25.  For  I,  the  Lord,  will  speak :  and  what  word  soever  I  shall 

«  A  sign  for  you,  •»  Infra  17  :  20.  »  P.  "  Flattering."    R.  V. 


THE    PROPHECY    OF    EZEKIEL. 

speak,  it  shall  come  to  pass,  and  shall  not  be  prolonged^  any  more  : 
but  in  your  days,  0  !  provoking  house,  I  will  speak  the  word,  and  will 
do  it,  saith  the  Lord  God. 

26.  And  the  word  of  the  Lord  came  to  me,  saying : 

27.  Son  of  man,  behold  the  house  of  Israel,  they  that  say :  The 
vision  that  this  man  seeth  is  for  many  days  to  come :  and  this  man 
prophesieth  of  times  afar  off. 

28.  Therefore  say  to  them :  Thus  saith  the  Lord  God :  Not  one 
word  of  Mine  shall  be  prolonged  any  more :  the  word  that  I  speak 
shall  be  accomplished,  saith  the  Lord  God. 


CHAPTER   XIIL 

GOD    DECLARES    AGAINST    FALSE    PROPHETS    AND   PROPHETESSES,   THAT   DECEIVE   THE 

PEOPLE    WITH  LIES. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  prophesy  thou  against  the  prophets  of  Israel  that 
prophesy  ;  and  thou  shalt  say  to  them  that  prophesy  out  of  their  own 
heart :  Hear  ye  the  word  of  the  Lord  : 

3.  Thus  saith  the  Lord  God :  Woe  to  the  foolish  prophets^  that 
follow  their  own  spirit,  and  see  nothing. 

4.  Thy  prophets,  0  Israel,  were  like  foxes  in  the  deserts.^ 

5.  Ye  have  not  gone  up  to  face  the  enemy ;  nor  have  ye  set  up  a 
wall  for  the  house  of  Israel,  to  stand  in  battle  in  the  day  of  the  Lord.^ 

6.  They  see  vain  things  :  and  they  foretell  lies,  saying  :  The  Lord 
saith :  whereas  the  Lord  hath  not  sent  them :  and  they  persist  in 
confirming  what  they  have  said.^ 

7.  Have  ye  not  seen  a  vain  vision,  and  spoken  a  lying  divination : 
and  ye  say :  The  Lord  saith :  whereas  I  have  not  spoken. 

8.  Therefore  thus  saith  the  Lord  God :  Because  ye  have  spoken 

•  Put  off. 

•  Jer.  23  : 1 ;  infra  14  : 9 ;  84 :  2.  They  are  called  prophets,  because  tbejtprotended  to  prophesj,  although 
they  had  recelTed  no  Divine  communieation.    ''  Foolish"  means  here  impious. 

'  L.  •*  Among  the  ruins."  Foxes  everywhere  commit  ravages  ;  false  prophets,  in  like  manner,4ncrea8e 
the  desolation  by  their  seductive  speeches.  The  crafty  and  timid  character  of  foxes  is  pxemplifled  in  false 
prophets,  who  flee  in  time  of  danger. 

=■  Whilst  they  encouraged  the  people  to  vain  resistance,  they  did  not  expose  themselves  in  the  common 
cause. 

•  This  interpretation  is  supported  by  Chald.  P.  "They  have  made  others  to  hope  that  they  would 
confirm  the  word."    L.  "  They  make  others  hope  for  the  ftilfllment  of  the  word." 


EZBKIEL    XIII.  495 

vain  things  and  have   seen  lies :   therefore  behold,  I  come  against 
you,  saith  the  Lord  God. 

9.  And  My  hand  shall  be  upon^  the  prophets  that  see  vain  things, 
and  that  divine  lies :  they  shall  not  be  in  the  council  of  My  people, 
nor  shall  they  be  written  in  the  writing^  of  the  house  of  Israel ;  neither 
shall  they  enter  into  the  land  of  Israel :  and  ye  shall  know  that  I  am 
the  Lord  God. 

10.  Because  they  have  deceived  My  people,  saying :  Peace  :^  and 
there  is  no  peace :  and  the  people  built  up  a  wall,  and  they  daubed  it 
with  untempered  mortar.^ 

11.  Say  to  them  that  daub  without  tempering,  that  it  shall  fall: 
for  there  shall  be  an  overflowing  shower,  and  I  will  cause  great  hail- 
stones to  fall  violently  from  above,  and  a  stormy  wind  to  throw  it 
down. 

12.  Behold,  when  the  wall  is  fallen :  shall  it  not  be  said  to  you : 
Where  is  the  daubing  wherewith  ye  have  daubed  it  ? 

13.  Therefore  thus  saith  the  Lord  God :  Lo,  I  will  cause  a  stormy 
wind  to  break  forth  in  My  indignation ;  and  there  shall  be  an  over- 
flowing shower  in  My  anger :  and  great  hailstones  in  My  wrath  to 
consume. 

14.  And  I  will  break  down  the  wall  that  ye  have  daubed  with  un- 
tempered mortar :  and  I  will  make  it  even  with  the  ground ;  and  the 
foundation  thereof  shall  be  laid  bare :  and  it  shall  fall,  and  shall  be 
consumed  in  the  midst  thereof;  and  ye  shall  know  that  I  am  the 
Lord. 

15.  And  I  will  accomplish  My  wrath  upon  the  Avail,  and  upon  them 
that  daub  it  without  tempering  the  mortar :  and  I  will  say  to  you : 
The  wall  is  no  more,  and  they  that  daub  it  are  no  more. 

16.  Even  the  prophets  of  Israel  that  prophesy  to  Jerusalem,  and 
that  see  visions  of  peace  for  her :  and  there  is  no  peace,  saith  the 
Lord  God. 

17.  And  thou,  son  of  man,  set  thy  face  against  the  daughters  of 
thy  people  that  prophesy  out  of  their  own  heart  :^  and  do  thou  pro- 
phesy against  them, 

18.  And  say :  Thus  saith  the  Lord  God :  Woe  to  them  that  sew 


*  Pressing  them  down,  or  striking  them  in  anger. 

®  In  the  common  register.  ■"  Prosperity,  happiness. 

*  Efforts  for  defence  without  a  sincere  return  to  God,  who  alone  can  give  success,  are  compared  to 
erecting  a  wall  of  stone  without  mortar  to  temper  and  unite  it. 

'  As  the  gift  of  prophecy  was  granted  to  Maria,  Debora,  and  other  devout  women,  so  it  was  claimed  by 
others  who  had  no  proof  of  being  inspired.    Some  think  that  effeminate  men  are  here  meant. 


496  THE  PROPHECY  OF  EZEKIEL. 

cushions  under  every  elbow  :^*^  and  make  pillows  for  the  heads  o^  per- 
sons of  every  age  to  catch  souls :  and  when  they  catch  the  souls  of 
My  people,  they  give"  life  to  their  souls. 

19.  And  they  violate  Me^^  among  My  people,  for  a  handful  of  bar- 
ley, and  a  piece  of  bread,  to  kill  souls  which  should  not  die,  and  to 
save  souls  alive  which  should  not  live,  telling  lies  to  My  people  that 
believe  lies. 

20.  Therefore  thus  saith  the  Lord  God :  Behold,  I  declare  against 
your  cushions,  wherewith  ye  catch  flying  souls :  and  I  will  tear  them 
off  from  your  arms,  and  I  will  let  go  the  souls  that  ye  catch,  the  souls 
that  should  fly.^^ 

21.  And  I  will  tear  your  pillows,  and  will  deliver  My  people  out 
of  your  hand :  neither  shall  they  be  any  more  in  your  hands  to  be  a 
prey :  and  ye  shall  know  that  I  am  the  Lord. 

22.  Because  with  lies  ye  have  made  the  heart  of  the  just  to  mourn, 
whom  I  have  not  made  sorrowful :  and  ye  have  strengthened  the 
hands  of  the  wicked,  that  he  should  not  return  from  his  evil  tray,  and 
live. 

23.  Therefore  ye  shall  not  see  vain  things,  nor  divine  divinations 
any  more :  and  I  will  deliver  My  people  out  of  your  hand :  and  ye 
shall  know  that  I  am  the  Lord. 


CHAPTER  XIV. 

GOD  SUFFERS  THE  WICKED  TO  BE  DECEIVED  IN  PUNISHMENT  OF  THEIR  WICKEDNESS. 
THE  EVILS  THAT  SHALL  COME  UPON  THEM  FOR  THEIR  SINS:  FROM  WHICH  THEY 
SHALL  NOT  BE  DELIVERED  BY  THE  PRAYERS  OF  NOE,  DANIEL,  AND  JOB.  BUT  A 
REMNANT  SHALL  BE  PRESERVED. 


1.  And  some  of  the  ancients  of  Israel  came  to  me,  and  sat  before 


me. 


'<*  From  th«  custom  of  reclining  at  table,  it  was  usual  to  place  cushions  on  which  the  elbow  might  re^t, 
and  pillows  for  the  shoulder,  or  head.  This  usage  is  taken  as  an  image  of  excessive  care  for  the  ease  and 
oonveniencc  of  others.  Such  as  made  flattering  announcements,  in  conformity  with  the  desires  of  their 
eountrymen,  are  likened  to  women  anxiously  providing  for  the  ease  of  guests,  with  that  total  disregard 
to  their  deserts.  Criminal  condescension  is  expressed  by  this  indiscriminate  sewing  of  cushions  and 
pillows. 

"  They  promised  life  to  them,— gave  thom  assurances  that  they  should  escape  death.  H.  is  intorrogn- 
tire.    1*.  *'  Will  ye  hunt  the  souls  of  My  people,  and  will  ye  save  the  souls  alive  that  come  unto  you  ?" 

"  P.  "Polluted."  They  dishonored  God  by  uttering  false  predictions  in  His  name,  for  a  handful  of 
barley  and  a  piece  of  bread,  thrt-ateuing  with  doath  those  who  were  not  to  die  at  that  time,  and  promising 
life  to  those  who  were  doomed  to  doalh. 

»»  L.  '•  That  they  may  flutter  (in  your  net)."  The  term  n"13)  in  Syriac,  means  to  fly.  The  efforts  of 
false  prophets  to  ensnare  and  deceive,  are  likened  to  those  of  persons  who  seek  to  allure  and  ruin  others, 
entangling  them  in  n4ts  artfully  spread  for  them.    Qod  promises  to  rescue  and  set  them  free. 


EZEKIEL    XIV.  497 

2.  And  the  word  of  the  Lord  came  to  me,  saying : 

3.  Son  of  man,  these  men  have  placed  their  idols^  in  their  hearts, 
and  have  set  up  before  their  face  the  stumbling-block  of  their  ini- 
quity :  and  shall  I  answer  when  they  inquire  of  Me  ? 

4.  Therefore  speak  to  them,  and  say  to  them :  Thus  saith  the  Lord 
God :  Man,  man^  of  the  house  of  Israel,  that  shall  place  his  idols  in 
his  heart,  and  set  up  the  stumbling-block  of  his  iniquity  before  his 
face,  and  shall  come  to  the  prophet,  inquiring  of  Me  by  him  :^  I,  the 
Lord,  will  answer  him  according  to  the  multitude  of  his  idols : 

5.  That  the  house  of  Israel  may  be  caught  in  their  own  heart  :^ 
with  which  they  have  departed^  from  Me  through  all  their  idols. 

6.  Therefore  say  to  the  house  of  Israel :  Thus  saith  the  Lord  God : 
Be  converted,  and  depart  from  your  idols,  and  turn  away  your  faces 
from  all  your  abominations. 

7.  For  every  man  of  the  house  of  Israel,  and  every  stranger  among 
the  proselytes  in  Israel,  if  he  separate  himself  from  Me,  and  place 
his  idols  in  his  heart,  and  set  the  stumbling-block  of  his  iniquity  be- 
fore his  face,  and  come  to  the  prophet  to  inquire  of  Me  by  him :  I, 
the  Lord,  will  answer  him  by  Myself. 

8.  And  I  will  set  My  face  against  that  man,  and  will  make  him  an 
example,^  and  a  proverb ;  and  will  cut  him  off  from  the  midst  of  My 
people  :  and  ye  shall  know  that  I  am  the  Lord. 

9.  And  when  the  prophet  shall  err,  and  speak  a  word  :  I  the  Lord 
have  deceived  that  prophet  -J  and  I  will  stretch  forth  My  hand  upon 
him,  and  will  cut  him  off  from  the  midst  of  My  people  Israel. 

10.  And  they  shall  bear  their  iniquity :  according  to  the  iniquity 
of  him  that  inquireth,  so  shall  the  iniquity  of  the  prophet  be  : 

11.  That  the  house  of  Israel  may  go  no  more  astray^  from  Me,  nor 
be  polluted  with  all  their  transgressions  :  but  may  be  My  people,  and 
I  may  be  their  God,  saith  the  Lord  of  hosts.^ 

12.  And  the  word  of  the  Lord  came  to  me,  saying : 

^  DJT'/W  j-    V.  Immunditms.    This  strictly  corresponds.    Idols  are  meant.    Infra  v.  5,  6,  7. 
^  The  repetition  is  equiyalent  to  every  man. 
'  "  Inquiring,  &c."    This  last  clause  is  added. 

*  That  by  giving  them  an  answer  conformable  to  their  own  desires,  they  may  be  deceived  and 
punished. 

*  The  text  refers  this  to  the  Israelites:  "they  are  all  estranged." 
«  H.  P.  "  A  sign." 

■'  God  is  said  to  deceive  the  prophet,  because,  in  punishment  of  his  usurping  the  prophetic  ofiSce,  he 
suffers  him  to  believe  the  falsehood  which  he  announces.  Supra  13  :  3.  The  inquirer  is  likewise  punished 
by  being  misled.  God  cannot  deceive:  but  He  may  justly  permit  deception  in  voluntary  and  culpable 
agents,  who  expose  themselves  rashly. 

'  The  fatal  errors  into  which  a  confidence  in  false  prophets  betrayed  them,  should  guard  them  afterwards 
against  trusting  them. 

"  H.  P.  «'  Lord  God :"  also  v.  14. 

32 


498  THE    PROPHECY    OF    EZEKIEL. 

13.  Son  of  man,  when  a  land  shall  sin  against  Me,  so  as  to  trans- 
gress grievously,  I  will  stretch  forth  My  hand  upon  it,  and  will  break 
the  staff  of  the  bread  thereof  :^^  and  I  will  send  famine  upon  it,  and  I 
will  destroy  man  and  beast  out  of  it. 

14.  And  if  these  three  men,  Noe,  Daniel,  and  Job,  shall  be  in  it  :^^ 
they  shall  deliver  their  own  souls  by  their  justice,  saith  the  Lord  of 
hosts. 

15.  And  if  I  shall  bring  mischievous  beasts  also  upon  the  land  to 
waste  it ;  and  it  be  desolate,  so  that  there  is  none  that  can  pass  be- 
cause of  the  beasts : 

16.  If  these  three  men  shall  be  in  it,  as  I  live,  saith  the  Lord,  they 
shall  deliver  neither  sons  nor  daughters  :^^  but  they  only  shall  be  de- 
livered ;  and  the  land  shall  be  made  desolate. 

IT.  Or  if  I  bring  the  sword  upon  that  land,  and  I  say  to  the 
sword  :  Pass  through  the  land ;  and  I  destroy  man  and  beast  out 
of  it ; 

18.  And  these  three  men  be  in  the  midst  thereof ;  as  I  live,  saith 
the  Lord  God,  they  shall  deliver  neither  sons  nor  daughters:  but 
they  themselves  alone  shall  be  delivered.^^ 

19.  Or  if  I  also  send  pestilence  upon  that  land,  and  pour  out  My 
indignation  upon  it  in  blood,  to  cut  off  from  it  man  and  beast : 

20.  And  Noe,  and  Daniel,  and  Job  be  in  the  midst  thereof;  as  I 
live,  saith  the  Lord  God,  they  shall  deliver  neither  son  nor  daughter ; 
but  they  shall  only  deliver  their  own  souls  by  their  justice. 

21.  For  thus  saith  the  Lord  God  :  Although  I  shall  send  in  upon 
Jerusalem  My  four  grievous  judgments,  the  sword,  and  famine,  and 
mischievous  beasts,  and  pestilence,  to  destroy  out  of  it  man  and 
beast : 

22.  Yet  there  shall  be  left  in  it  some  that  shall  be  saved,^*  who 
shall  bring  away  their  sons  and  daughters  :  behold,  they  shall  com^e 
among  you,  and  ye  shall  see  their  way,  and  their  doings  :  and  ye 


"  Supra  i.lQ;  6:  16. 

"'Men  Buch  m  these  aball  be  acceptable  to  God.  These  are  named,  for  special  reasons,  as  St  Jerome 
remarks,  "for  Noe  could  not  prevent  the  deluge  which  impended  over  the  world,  because  all  the  earth 
had  defiled  the  ways  of  the  Lord,  but  he  succeeded  iu  pruserviug  his  sods,  who  were,  perhaps,  of  like 
virtue  as  himself.  Panlol,  by  no  tears,  could  avert  the  captivity  which  awaited  the  Jewish  people.  Job 
also,  not  on  account  of  his  sins,  but  as  a  trial,  did  not  save  his  house,  or  children."  Daniel  Was  still  alive 
at  the  time  of  this  prophecy,  as  Cornelius  a  Lapide  shows.    Ho  was  among  the  first  captives. 

"  Ood  sometimes  has  rrgard  to  the  merits  of  His  servants,  and  for  their  sake  spares  others;  but  He 
declares  that  in  the  actual  statu  of  Jerusalem,  He  will  not  mitigate  His  decrees,  at  the  instance  of  his 
great«'st  favorites. 

"  Shall  escape  with  their  lives. 

".  Seeing  that  eten  im  the  exercise  of  Divine  Justice  jmercy  is  still  mingled. 


EZEKIEL    XV.  499 

shall  be  comforted  concerning  the  evil  that  I  have  brought  upon  Jeru- 
salem, in  all  things  that  I  have  brought  upon  it. 

23.  And  they  shall  comfort  you,  when  ye  shall  see  their  ways,  and 
their  doings  :  and  ye  shall  know  that  I  have  not  done  without  cause^^ 
all  that  I  have  done  in  it,  saith  the  Lord  God. 


CHAPTER   XV. 

AS   A   VINE    CUT   DOWN  IS   FIT   FOB   NOTHING   BUT    THE    FIRE,    SO   IT    SHALL    BE    WITH 
JERUSALEM    FOR    HER    SINS. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  what  shall  be  made  of  the  wood  of  the  vine,  out  of 
all  the  trees  of  the  woods^  that  are  among  the  trees  of  the  forests  ? 

3.  Shall  wood  be  taken  of  it,  to  do  any  work,  or  shall  a  pin  be 
made  of  it,  for  any  vessel  to  hang  thereon  ? 

4.  Behold,  it  is  cast  into  the  fire  for  fuel :  the  fire  consumeth  both 
ends  thereof,  and  the  midst  thereof  is  reduced  to  ashes :  shall  it  be 
useful  for  any  work  ? 

5.  Even  when  it  w^as  whole,  it  was  not  fit  for  work  ;  how  much 
less,  when  the  fire  hath  devoured,  and  consumed  it,  shall  any  work  be 
made  of  it  ? 

6.  Therefore,  thus  saith  the  Lord  God :  As  the  vine-tree  among 
the  trees  of  the  forests  which  I  have  given  to  the  fire  to  be  consumed, 
so  will  I  deliver  up  the  inhabitants  of  Jerusalem. 

7.  And  I  will  set  My  face  against  them :  they  shall  go  out  from 
fire,  and  fire  shall  consume  them  -?  and  ye  shall  know  that  I  am  the 
Lord,  when  I  shall  have  set  My  face  against  them : 

8.  And  I  shall  have  made  their  land  a  wilderness,  and  desolate ; 
because  they  have  been  transgressors,  saith  the  Lord  God. 


^'  Without  provocation,  and  without  just  counsel, 

^  II.  P.  "  A  branch."  The  vine  so  valuable  for  its  fruit  is  weak  and  worthless  as  a  tree,  especially  the 
wild  branch  found  in  the  forests,  which  is  here  spoken  of.  Jerusalem  is  compared  to  it.  Her  condition, 
after  she  shall  have  been  given  over  to  a  raging  fire,  shall  be  most  desolate.  Other  trees  mostly  leave 
some  remnant. 

"^  In  endeavoring  to  escape  from  the  burning  city,  they  shall  fall  into  the  hands  of  the  enemy,  and  be 
consigned  to  the  flames. 


500  THE  PROPHECY  OF  EZEKIEL. 


CHAPTER  XVI. 

UNDER  THE  FIGURE  OF  AN  UNFAITHFUL  WIFE,  GOD  UPBRAIDS  JERUSALEM  WITH  HER 
INGRATITUDE  AND  MANIFOLD  DISLOYALTIES  :  BUT  PROMISETH  MERCY  BY  A  NEW 
COVENANT. 

1.  And  the  word  of  tlie  Lord  came  to  me,  saying : 

2.  Son  of  man,  make  known  to  Jerusalem  her  abominations : 

3.  And  thou  shalt  say ;  Thus  saith  the  Lord  God  to  Jerusalem : 
Thy  root,^  and  thy  nativity  is  of  the  land  of  Canaan ;  thy  father  was 
an  Amorite,  and  thy  mother  a  Cethite. 

4.  And  when  thou  wast  born,  in  the  day  of  thy  nativity  thy  navel 
was  not  cut ;  neither  wast  thou  washed  with  water  for  thy  health,^ 
nor  salted  with  salt,^  nor  wrapped  in  swaddling  clothes. 

5.  No  eye  had  pity  on  thee  to  do  any  of  these  things  for  thee  out 
of  compassion  to  thee  :  but  thou  wast  cast  out  upon  the  face  of  the 
earth  in  the  abjection  of  thy  soul,  in  the  day  that  thou  wast  born. 

6.  And  passing  by  thee,  I  saw  that  thou  wast  trodden  under  foot 
in  thy  own  blood  :  and  I  said  to  thee  when  thou  wast  in  thy  blood  : 
Live :  I  have  said  to  thee  :  Live  in  thy  blood.^ 

7.  I  caused  thee  to  multiply  as  the  bud  of  the  field :  and  thou  didst 
increase  and  grow  great,  and  thou  advancedst,  and  camest  to  woman's 
ornament :  thy  breasts  were  fashioned,  and  thy  hair  grew :  and*  thou 
wast  naked,  and  full  of  confusion. 

8.  And  I  passed  by  thee,  and  saw  thee  :  and  behold,  thy  time  was 
the  time  of  lovers  :^  and  I  spread  My  garment  over  thee,  and  covered 
thy  ignominy.  And  I  sware  to  thee ;  and  I  entered  into  a  covenant 
with  thee,  saith  the  Lord  God  :  and  thou  becamest  Mine. 

9.  And  I  washed  thee  with  water,  .and  cleansed  away  thy  blood 
from  thee :  and  I  anointed  thee  with  oil. 

10.  And  I  clothed  thee  with  embroidery,  and  shod  thee  with  violet- 


*  TIY^DiD'    Thy  origin,— the  mine  from  which  thou  wert  dug.    Jerusalem  is  reproached  on  account 
her  imitation  of  the  usages  of  Canaan,  as  if  she  had  sprung  fh>m  it. 

»  P.  "  To  supple  thee."    L.  ''  To  be  cleansed."    R.  "  For  my  sigiit,"  that  is,  in  order  to  be  fit  to  behold. 

*  It  was  customary  for  mid  wives  to  rub  salt  on  the  body  of  the  new-born  Infant.  These  usages  are 
mentioned  to  signify  that  the  Israclltio  people  wa.s  wholly  destitute  of  natural  support,  when  God  vouch- 
safed to  adopt  them. 

*  In  Egypt  the  people  was  on  the  point  of  perishing,  when  God  bade  them  live  and  multiply. 
»  P.  "Whereas."    Lit.  «' And." 

*  P.  "Love."    11.  is  in  the  plural.    The  time  of  puberty  is  meant. 


EZBKIEL    XVI.  501 

colored  shoes  -J  and  I  girded  thee  about  with  fine  linen,  and  clothed 
thee  with  fine  garments.^ 

11.  I  decked  thee  also  with  ornaments,  and  put  bracelets  on  thy 
hands,  and  a  chain  around  thj  neck. 

12.  And  I  put  a  jewel  upon  thy  forehead,  and  ear-rings  in  thy 
ears,  and  a  beautiful  crown  upon  thy  head. 

13.  And  thou  wast  adorned  with  gold,  and  silver,  and  wast  clothed 
with  fine  linen,  and  embroidered  AYork,  and  many  colors  :^  thou  didst 
eat  fine  flour,  and  honey,  and  oil,  and  wast  exceeding  beautiful ;  and 
wast  advanced  to  be  a  queen. ^'^ 

14.  And  thy  renown  went  forth  among  the  nations  for  thy  beauty : 
for  thou  wast  perfect  through  My  beauty,  which  I  had  put  upon  thee, 
saith  the  Lord  God. 

15.  But  trusting  in  thy  beauty,  thou  hast  played  the  harlot  be- 
cause of  thy  renown,  and  thou  hast  prostituted  thyself  to  every  pas- 
senger, to  be  his." 

16.  And  taking  off  thy  garments,  thou  hast  made  thee  high  places 
sewed  together  on  each  side  :^^  and  hast  played  the  harlot  on  them, 
as  hath  not  been  done  before,  nor  shall  be  hereafter. 

17.  And  thou  tookest  thy  beautiful  vessels,  of  My  gold,  and  My 
silver,  which  I  gave  thee,  and  thou  madest  thee  images  of  men,  and 
hast  committed  fornication  with  them. 

18.  And  thou  tookest  thy  garments  of  divers  colors,  and  coveredst 
them :  and  settest  My  oil  and  My  sweet  incense  before  them. 

19.  And  My  bread  which  I  gave  thee,  the  fine  flour,  and  oil,  and 
honey,  wherewith  I  fed  thee,  thou  hast  set  before  them  for  a  sweet 
odor  ;  and  it  was  done,  saith  the  Lord  God. 

20.  And  thou  hast  taken  thy  sons,  and  thy  daughters,  whom  thou 
hast  borne  to  Me ;  and  hast  sacrificed  the  same  to  them  to  be  de- 
voured.    Is  thy  fornication  small  ? 

21.  Thou  hast  sacrificed  and  given  My  children  to  them,  conse- 
crating them  hy  fire}^ 

22.  And  after  all  thy  abominations,  and  fornications,  thou  hast  not 
remembered  the  days  of  thy  youth,  when  thou  wast  naked,  and  full 
of  confusion,  trodden  under  foot  in  thy  own  blood. 

23.  And  it  came  to  pass  after  all  thy  wickedness  (woe,  woe  to 
thee,  saith  the  Lord  God), 

'  p.  "  Badger's  skin."    R.,  Simonis,  and  others  prefer  V. 
«  P.  "Silk." 

^  "  Many  colors."    This  is  an  addition.  *°  P.  "Thou  didst  prosper  into  a  kingdom." 

"  "With  every  passenger."  R.  "  Decked  with  tapestry. 

"  The  passing  of  the  infants  through  the  fire  is  meant.  * 


502  THE  PROPHECY  OF  EZEKIEL. 

24.  That  thou  didst  also  build  thee  a  common  stew,^^  and  madest 
thee  a  brothel-house  in  every  street. 

25.  At  every  head  of  the  way  thou  hast  set  up  a  sign  of  thy  pros- 
.titution  ;  and  hast  made  thy  beauty  to  be  abominable ;  and  hast 
prostituted  thyself  to  every  one  that  passed  by,  and  hast  multiplied 
thy  fornications. 

26.  And  thou  hast  committed  fornication  with  the  Egyptians  thy 
neighbors,  men  of  large  bodies ;  and  hast  multiplied  thy  fornications 
to  provoke  Me. 

27.  Behold,  I  will  stretch  out  My  hand  upon  thee,  and  will  take 
away  thy  allowance  :^^  and  I  will  deliver  thee  up  to  the  will  of  the 
daughters  of  the  Philistines^^  that  hate  thee,  that  are  ashamed  of 
thy  wicked  way. 

28.  Thou  hast  also  committed  fornication  with  the  Assyrians,  be- 
cause thou  wast  not  yet  satisfied :  and  after  thou  hadst  played  the 
harlot  with  them,  even  so  thou  wast  not  contented. ^'^ 

29.  Thou  hast  also  multiplied  thy  fornications  in  the  land  of  Ca- 
naan with  the  Chaldeans :  and  neither  so  wast  thou  satisfied. 

30.  Wherein  shall  I  cleanse^^  thy  heart,  saith  the  Lord  God :  see- 
ing thou  doest  all  these  the  works  of  a  shameless  prostitute  ? 

31.  Because  thou  hast  built  thy  brothel-house  at  the  head  of  every 
way,  and  thou  hast  made  thy  high  place  in  every  street ;  and  wast 
not  as  a  harlot  that  by  disdain  enhanceth  her  price,  *^ 

32.  But  as  an  adulteress,  that  bringeth  in  strangers  over  her  hus- 
band. ^ 

33.  Gifts  are  given  to  all  harlots  :  but  thou  hast  given  hire  to  all 
thy  lovers :  and  thou  hast  given  them  gifts  to  come  to  thee  from 
every  side,  to  commit  fornication  with  thee. 

34.  And  it  hath  happened  in  thee  contrary  to  the  custom  of  wo- 
men in  thy  fornications,  and  after  thee  there  shall  be  no  such  forni- 
cation :^  for  in  that  thou  gavest  rewards,  and  didst  not  take  rewards, 
the  contrary  hath  been  done  in  thee. 

"  p.  "  An  eminent  place."  It  is  thouBht  to  mean  a  stow,  it  being  customary  to  have  such  haunts  in  a 
high  situation.    The  other  term  is  also  understood  of  a  high  place. 

"  TpH-  The  support  allowed  her.  P.  "Thine  ordinary /ofx^."  L.  "  Stated  portion."  He  threatena 
ber  with  a  diiDinution  or  withdrawal  of  the  necessary  support. 

"  The  neighboring  nations  are  represented  under  the  familiar  imago  of  maidens.  They,  although  in- 
fuctad  with  superstition  and  Tice,  were  ashamed  of  the  greater  exoesAes  of  Jerusalem. 

"  Under  the  figure  of  ii  harlot  of  boundless  lust,  Jerusalem  is  presented  as  defiled  with  the  superstitiom 
of  the  Assyrians  and  Chaldean*. 

"  Newcomb.  "  Circtimclse."  Comeliui  a  Lapide  so  renders  the  Hebrew.  P.  "  How  weak  is  thine  heart" 
L.  "  How  very  corrupt."    Wt'akness  produced  by  excessive  indulgence  is  meant. 

"  R.  observes  that  the  meaning  is  well  expressed  by  St.  Jerome.  The  harlot  aDfects  to  regard  the  gift 
as  contemptible. 

=^  '*l».  "  None  followoth  thoe  to  commit  whoredom."    None  sought  her  unsolicited. 


EZEKIEL    XVI.  503 

35.  Thereforej  0  harlot,  hear  the  word  of  the  Lord. 

36.  Thus  saith  the  Lord  God :  Because  thj  monej^^  hath  been 
poured  out,  and  thy  shame  exposed  through  thy  fornications  with 
thy  lovers,  and  with  the  idols  of  thy  abominations,  by  the  blood  of 
thy  children,^^  whom  thou  gavest  them : 

37.  Behold,  I  will  gather  together  all  thy  lovers  with  whom  thou 
hast  taken  pleasure,  and  all  whom  thou  hast  loved,  with  all  whom 
thou  hast  hated:  and  I  will  gather  them  together  against  thee  on 
every  side,  and  will  discover  thy  shame  in  their  sight ;  and  they  shall 
see  all  thy  nakedness.^ 

38.  And  I  will  judge  thee  as  adulteresses,  and  they  that  shed  blood 
are  judged  :  and  I  will  bring  upon  thee  blood  of  fury  and  jealousy .^'^ 

39.  And  I  will  deliver  thee  into  their  hands :  and  they  shall  de- 
stroy thy  brothel-house,  and  throw  down  thy  stews  :  and  they  shall 
strip  thee  of  thy  garments,  and  shall  take  away  the  vessels  of  thy 
beauty,^^  and  leave  thee  naked,  and  full  of  disgrace. 

40.  And  they  shall  bring  upon  thee  a  multitude  :  and  they  shall 
stone  thee  with  stones,  and  slay  thee  with  their  swords. 

41.  And  they  shall  burn  thy  houses  with  fire,  and  shall  execute 
judgments  upon  thee  in  the  sight  of  many  women  :  and  thou  shalt 
cease  from  fornication,  and  shalt  give  no  hire  any  more. 

42.  And  My  indignation  shall  rest  in  thee  :  and  My  jealousy  shall 
depart  from  thee :  and  I  will  cease,  and  be  angry  no  more. 

43.  Because  thou  hast  not  remembered  the  days  of  thy  youth,  but 
hast  provoked  Me  in  all  these  things :  wherefore  I  also  have  turned 
thy  ways  upon  thy  head,  saith  the  Lord  God :  and  I  have  not  done 
according  to  thy  wicked  deeds^^  in  all  thy  abominations. 

44.  Behold,  every  one  that  useth  a  common  proverb  shall  use  this 
against  thee,  saying :  As  the  mother  ivas,  so  also  is  her  daughter. 

45.  Thou  art  thy  mother's  daughter,  that  cast  off  her  husband,  and 
her  children  :^''  and  thou  art  the  sister  of  thy  sisters,  w^ho  cast  off  their 
husbands,  and  their  children :  your  mother  was  a  Cethite,  and  your 
father  an  Amorite. 


-'■  L.  "Thy  wealth  was  squandered."    P.  "  Flltbiness."    Some  take  it  in  an  obscene  sense. 

^  Offered  to  idols. 

-^  These  strong  figures,  expressive  of  the  ignominy  \yhich  attended  idolatry,  were  freely  used  in  accor- 
dance with  the  sentiments  and  manners  of  the  Israelites. 

-*  This  means  that  she  will  be  treated  as  a  faithless  wife  given  over  to  the  fury  and  jealousy  of  an  injured 
husband. 

-'  P.  "Jewels." 

^^  '-Thou  shalt  not  commit  this  lewdness  above  all  thy  abominations."  R.  interprets  it:  thou  hast  no 
thought  of  thy  abominations.  The  text  is  in  the  first  person,  as  V.  has  it :  the  meaning  of  which  is,  that 
God  did  not  deal  with  them  as  their  crimes  deserved. 

^  Jerusalem  is  addressed  as  daughter  of  the  Canaanite  nation,  that  had  occupied  the  land. 


504  THE    PROPHECY    OF    EZEKIEL. 

46.  And  thy  elder  sister  is  Samaria,  she  and  her  daughters  that 
dwell  at  thy  left  hand :  and  thy  younger  sister  that  dwelleth  at  thy 
right  hand  is  Sodom,  and  her  daughters. 

47.  But  neither  hast  thou  walked  in  their  ways,  nor  hast  thou  done 
a  little  less^  than  tliey  according  to  their  abominations :  thou  hast 
done  almost  more  wicked  things^  than  they  in  all  thy  ways. 

48.  As  I  live,  saith  the  Lord  God,  thy  sister  Sodom  herself,  and 
her  daughters,  have  not  done  as  thou  hast  done,  and  thy  daughters.^ 

49.  Behold  this  was  the  iniquity  of  Sodom  thy  sister,  pride,  ful- 
ness of  bread,  and  abundance,  and  the  idleness  of  her,  and  of  her 
daughters  :^^  and  they  did  not  put  forth  their  hand  to  the  needy,  and 
to  the  poor. 

50.  And  they  were  lifted  up,  and  committed  abominations  before 
Me ;  and  I  took  them  away  as  thou  hast  seen. 

51.  And  Samaria  committed  not  half  thy  sins :  but  thou  hast  sur- 
passed them  with  thy  crimes,  and  hast  justified^^  thy  sisters  by  all 
thy  abominations  which  thou  hast  done. 

52.  Therefore  do  thou  also  bear  thy  confusion,  thou  that  hast  sur- 
passed thy  sisters  with  thy  sins,  doing  more  wickedly  than  they  :  for 
they  are  justified  above  thee  :  therefore  be  thou  also  confounded,  and 
bear  thy  shame,  thou  that  hast  justified  thy  sisters. 

>  53.  And  I  will  bring  back  and  restore  them  by  bringing  back 
Sodom,^  with  her  daughters,  and  by  bringing  back  Samaria,  and  her 
daughters :  and  I  will  bring  those  that  return  of  thee  in  the  midst  of 
them, 

54.  That  thou  mayst  bear  thy  shame,  and  mayst  be  confounded  in 
all  that  thou  hast  done,  comforting  them. 

55.  And  thy  sister  Sodom  and  her  daughters  shall  return  to  their 
ancient  state :  and  Samaria  and  her  daughters  shall  return  to  their 
ancient  state  :  and  thou  and  thy  daughters  shall  return  to  your  an- 
cient state. 

i^%.  And  Sodom,  thy  sister,  was  not  heard  of  in  thy  mouth  in  the 
day  of  thy  pride,** 

•  p.  ^  As  </  U^at  were  a  very  little  thing.*'    L.  «  As  tbongh  this  were  quite  too  little." 

*'  H.  r.  '*  Thou  want  corrupted  more  than  they." 

**  Samarin  and  Sodom  were  less  guilty,  because  less  favored. 

"  The  sources  of  crime  are  pride,  abundancp,  and  idleneps.  "  Hence  follows  forgetfulness  of  God,  80 
that  present  goods  are  r<>Rarded  as  perpetual,  and  confidence  is  entertained  that  necessary  support  shall 
never  be  wanting."  ii't.  .It-rome. 

'"  Comparatitely. 

^  The  Ammonites  and  Moabites  may  be  understood,  who  inhabited  the  country  bordering  on  that 
where  Sodom  had  stood,  and  who  had  bt>en  led  captives.  It  may  eron  be  understood  of  the  inhabitants 
of  Hegor,  which  was  spared:  and  of  others  who  settled  in  the  country  adjacent  to  Sodom. 

^  Jerusalem,  in  her  eleTation,  regarded  Sodom  with  horror,  and  avoided  mentioning  her. 


EZEKIEL    XVII.  505 

57.  Before  thy  malice  was  laid  open :  as  it  is  at  this  time,  making 
thee  a  reproach  of  the  daughters  of  Syria,  and  of  all  the  daughters  of 
Palestine  round  about  thee,  that  encompass  thee^  on  all  sides. 

58.  Thou  hast  borne  thy  wickedness,  and  thy  disgrace,  saith  the 
Lord  God. 

59.  For  thus  saith  the  Lord  God :  I  wdll  deal  with  thee,  as  thou 
hast  despised  the  oath,  in  breaking  the  covenant : 

60.  And  I  will  remember  My  covenant  with  thee  in  the  days  of 
thy  youth :  and  I  will  establish  with  thee  an  everlasting  covenant. 

61.  And  thou  shalt  rememj^er  thy  ways,  and  be  ashamed :  when 
thou  shalt  receive  thy  sisters,  thy  elder  and  thy  younger :  and  I  will 
give  them  to  thee  for  daughters,  but  not  by  thy  covenant. 

62.  And  I  will  establish  My  covenant  with  thee,  and  thou  shalt 
know  that  I  am  the  Lord, 

63.  That  thou  mayst  remember,  and  be  confounded,  and  mayst  no 
more  open  thy  mouth  because  of  thy  confusion,  when  I  shall  be  paci- 
fied toward  thee  for  all  that  thou  hast  done,  saith  the  Lord  God. 


CHAPTER   XVIL 

THE  PARABLE  OF  THE  TWO  EAGLES  AND  THE  VINE.   A  PROMISE  OF  THE  CEDAR  OF 
CHRIST  AND  HIS  CHURCH. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  put  forth  a  riddle,  and  speak  a  parable  to  the  house 
of  Israel, 

3.  And  say :  Thus  saith  the  Lord  God :  a  large  eagle,  with  great 
wings,  long-limbed,  full  of  feathers,  and  of  various^  colors,  came  to 
Libanus,^  and  took  away  the  marrow^  of  the  cedar. 

4.  He  cropped  off  the  top  of  the  twigs  thereof,  and  carried  it  away 
into  the  land  of  Canaan  :^  and  he  set  it  in  a  city  of  merchants. 


*'  p.  "Despise." 

*  P.  "  Which  had  divers  colors."    L.  "  Rich  in  many  colors." 

"  The  mountains  are  frequented  by  the  eagle.  Mount  Libanus  here  serves  for  all  Judea.  The  eagle 
represents  Nabuchodonosor.  His  army  formed  of  many  nations  is  figured  by  the  long  wings,  full  of 
feathers  of  various  colors. 

'  P.  "The  highest  branch."    This  is  made  use  of  for  the  purpose  of  ingrafting. 

■•  P.  "  Of  traffic."  This  is  the  force  of  the  term,  which  is  not  here  a  proper  name.  Chaldea  is  the 
country  spoken  of. 


506  THE  PROPHECY  OF  EZEKIEL. 

5.  And  he  took  off  the  seed  of  the  land,^  and  put  it  in  the  ground 
for  seed,  that  it  might  take  a  firm  root  over  many  waters  :  he  planted 
it  on  the  surface  of  the  earth.^ 

6.  And  it  sprung  up,  and  grew  into  a  spreading  vine  of  low  stature : 
and  the  branches  thereof  looked  towards  him ;''  and  the  roots  thereof 
were  under  him :  so  it  became  a  vine,  and  grew  into  branches,  and 
shot  forth  sprigs. 

7.  And  there  "vyas  another  large  eagle,^  with  great  wings,  and  many 
feathers :  and  behold,  this  vine,  bending  as  it  were  her  roots  towards 
him,  stretched  forth  her  branches  to  him,  that  he  might  water  it  by 
the  furrows  of  her  plantation.^ 

8.  It  was  planted  in  a  good  ground  upon  many  waters,  that  it  might 
bring  forth  branches,  and  bear  fruit,  that  it  might  become  a  large 
vine. 

9.  Say  thou :  Thus  saith  the  Lord  God :  Shall  it  prosper  then  ? 
shall  he^*'  not  pull  up  the  roots  thereof,  and  strip  off  its  fruit,  and  dry 
up  all  the  branches  it  hath  shot  forth,  and  make  it  wither :  and  this 
without  a  strong  arm,  or  many  people,  to  pluck  it  up  by  the  root  ? 

10.  Behold,  it  is  planted :  shall  it  prosper  then  ?  shall  it  not  be 
dried  up  when  the  burning  wind  shall  touch  it,  and  shall  it  not  wither 
in  the  furrows  where  it  grew  ? 

11.  And  the  word  of  the  Lord  came  to  me,  saying : 

12.  Say  to  the  provoking  house :  Know  ye  not  what  these  things 
mean  ?  Tell  them  :  Behold,  the  king  of  Babylon  cometh  to  Jerusa- 
lem :  and  he  shall  take  away  the  king  and  the  princes  thereof,  and 
carry  them  with  him  to  Babylon. 

13.  And  he  shall  take  one  of  the  king's  seed,  and  make  a  covenant 
with  him,  and  take  an  oath  of  him.  Yea,  and  he  shall  take  away. the 
mighty  men  of  the  land, 

14.  That  it  may  be  a  low  kingdom,  and  not  lift  itself  up,  but  keep 
his  covenant,  and  observe  it. 

15.  But  he  hath  revolted  from  him,  and  sent  ambassadors  to  Egypt, 
that  it  might  give  him  horses,  and  much  people.  And  shall  he  that 
hath  done  thus  prosper,  or  be  saved  ?  and  shall  he  escape  that  hath 
broken  the  covenant  ? 

16.  As  I  live,  saith  the  Lord  God :  In  the  place  where  the  king 


*  Sedflklah  wu  substituted  by  Nabacbodoaosor  in  place  of  Joakim. 

*  MIchaelis  incllnfn  to  explain  the  text  of  a  level  place  near  the  waters.    V.  "He  set  it  as  a  willow 
trw." 

''  TowardH  the  king  of  Babylon.    The  kingdom  of  Sedekiah  was  lowly  and  dependent. 

*  The  king  of  Kgypt  '  Sedekiah  sought  his  alliance. 
"  The  great  eagle,— Nabuohodonosor. 


EZEKIEL    XVIII.  507 

dwelleth  that  made  him  king,  whose  oath  he  hath  made  void,  and 
whose  covenant  he  brake,  even  in  the  midst  of  Babylon  shall  he  die. 

17.  And  not  with  a  great  army,  nor  with  much  people,  shall  Pha- 
rao  fight  against  him :  when  he  shall  cast  up  mounts,  and  build  forts, 
to  cut  off  many  lives. 

18.  For  he  had  despised  the  oath,  breaking  his  covenant ;  and 
behold,  he  hath  given  his  hand :  and  having  done  all  these  things,  he 
shall  not  escape. 

19.  Therefore  thus  saith  the  Lord  Grod :  As  I  live,  I  will  lay"  upon 
his  head  the  oath  he  hath  despised,  and  the  covenant  he  hath  broken. 

20.  And  I  will  spread  My  net  over  him,^^  and  he  shall  be  taken  in 
My  net :  and  I  will  bring  him  into  Babylon,  and  will  judge  him  there 
for  the  transgression  by  which  he  hath  despised  Me. 

21.  And  all  his  fugitives,  with  all  his  bands,  shall  fall  by  the  sword  : 
and  the  residue  shall  be  scattered  into  every  wind :  and  ye  shall 
know  that  I,  the  Lord,  have  spoken. 

22.  Thus  saith  the  Lord  God :  I  myself  will  take  of  the  marrow 
of  the  high  cedar,^^  and  will  set  it :  I  will  crop  off  a  tender  twig  from 
the  top  of  the  branches  thereof:  and  I  will  plant  it  on  a  mountain 
high  and  eminent. 

23.  On  the  high  mountain  of  Israel  will  I  plant  it :  and  it  shall 
shoot  forth  into  branches,  and  shall  bear  fruit,  and  it  shall  become  a 
great  cedar :  and  all  birds  shall  dwell  under  it,  and  every  fowl  shall 
make  its  nest  under  the  shadow  of  the  branches  thereof. 

24.  And  all  the  trees  of  the  country  shall  know^^  that  I,  the  Lord, 
have  brought  down  the  high  tree,  and  exalted  the  low  tree  ;  and  have 
dried  up  the  green  tree,  and  have  caused  the  dry  tree  to  flourish.  I, 
the  Lord,  have  spoken,  and  have  done  it. 


CHAPTER   XVIIL 

ONE  MAN  SHALL  NOT  BEAR  THE  SINS  OF  ANOTHER,  BUT  EVERY  ONE  HIS  OWN  :  IF 
A  WICKED  MAN  TRULY  REPENT,  HE  SHALL  BE  SAVED  :  AND  IF  A  JUST  MAN  LEAVE 
HIS    JUSTICE,    HE    SHALL    PERISH. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

"  p.  "Recompense."  "  Supra  12  :  13;  infra  32  :  3. 

"  This  may  be  understood  of  Zorobabel,  grandson  of  Joachim,  who  led  back  the  people  from  captivity ; 
but  what  follows  can  scarcely  be  applied  to  him,  Christ,  who,  according  to  the  flesh,  descended  from 
David,  was  as  a  tender  twig  planted  on  a  high  mountain.    In  the  Church  He  is  as  a  great  cedar. 

"  The  trees  are  taken  for  princes  and  nations. 


508  THE    PROPHECY    OF    EZEKIEL. 

2.  What  is  the  meaning  that  je  use  among  you  this  parable  as  a 
proverb  in  the  land  of  Israel,  saying :  The  fathers  have  eaten  sour 
grapes,  and  the  teeth  of  the  children  are  set  on  edge  ?^ 

3.  As  I  live,  saith  the  Lord  God,  this  parable  shall  be  no  more  to 
you  a  proverb  in  Israel. 

4.  Behold,  all  souls  are  Mine :  as  the  soul  of  the  father,  so  also 
the  soul  of  the  son  is  Mine  :  the  soul  that  sinneth,  the  same  shall  die.^ 

5.  And  if  a  man  be  just,  and  do  judgment  and  justice,^ 

6.  And  hath  not  eaten  upon  the  mountains,^  nor  lifted  up  his  eyes^ 
to  the  idols  of  the  house  of  Israel,  and  hath  not  defiled  his  neighbor's 
wife,  nor  come  near  to  a  menstruous  woman  :^ 

7.  And  hath  not  wronged  any  man,  but  hath  restored  the  pledge 
to  the  debtor :  hath  taken  nothing  away  by  violence ;  hath  given  his 
bread  to  the  hungry  f  and  hath  covered  the  naked  with  a  garment ; 

8.  Hath  not  lent  upon  usury,  nor  taken  any  increase  f  hath  with- 
drawn his  hand  from  iniquity,  and  hath  executed  true  judgment 
between  man  and  man  : 

9.  Hath  walked  in  My  commandments,  and  kept  My  judgments, 
to  do  truth :  he  is  just,  he  shall  surely  live,^  saith  the  Lord  God. 

10.  And  if  he  beget  a  son  that  is  a  robber,  a  shedder  of  blood, 
and  that  hath  done  some  one  of  these  things : 

11.  Though  he  do  not  all  these  things, ^^  but  that  eateth  upon  the 
mountains,  and  defileth  his  neighbor's  wife ; 

12.  Grieveth  the  needy  and  the  poor,  taketh  away  by  violence, 
restoreth  not  the  pledge,  and  lifteth  up  his  eyes  to  idols ;  committeth 
abomination ; 

13.  Giveth  upon  usury,  and  taketh  an  increase,  shall  such  a  one 


»  Jer.  31  :  29. 

*  The  Boul  is  taken  for  the  individual  man.  Corporal  death  is  often  the  punishment  of  sin, — God 
Tiaiting  the  sinner  in  His  anger  with  some  calamity.  The  death  of  the  soul,  by  the  forfeiture  of  grace  is 
th«  necessary  conRe(]uence  of  sin.  The  principle  hero  laid  down,  is  that  the  sinner  is  alone  held  respon- 
sible for  his  guilt.  This  has  no  reference  to  original  sin,  which  is  regarded  as  the  offence  of  the  whole 
human  family  in  the  person  of  their  head.  It  does  not  militate  against  the  declaration  elsewhere  made, 
that  Ood  punishes  the  descendants  of  the  sinner,  since  this  is  confined  to  penalties,  which  may  bo  turned 
into  occasions  of  merit. 

*  Do  what  is  right  and  Just  *  Participating  of  sacrifices  unlawfully  offered. 

*  To  reverence  and  invoke  them.  •  This  was  only  a  ceremonial  prohibition. 
'  Isaiah  58  :  7  ;  Matt.  28  :  38. 

*  All  increase  in  regard  to  Israelite  borrowers  was  deemed  usurious.  The  fathers  generally  maintain 
the  same  in  reference  to  all  loans,  but  they  are  not  understood  to  exclude  titles  independent  of  the  loan. 
St.  Jerome  remarks:  "Some  think  that  usury  is  confined  to  money  :  which  the  divine  Scripture  foresee- 
ing, excludes  excess  of  every  kind,  so  that  you  must  not  receive  more  than  you  give." 

*  Life  here  promised  implies  Divine  favor  and  everlasting  happiness. 
"  P.  "  That  doeth  not  any  of  these  duties." 


EZEKIEL    XVIII.  509 

live?  he  shall  not  live.     Seeing  he  hath  done  all  these  detestable 
things,  he  shall  surely  die :"  his  blood  shall  be  upon  him. 

14.  But  if  he  beget  a  son,  who  seeing  all  his  father's  sins,  which 
he  hath  done,  is  afraid,  and  shall  not  do  the  like : 

15.  That  eateth  not  upon  the  mountains,  nor  lifteth  up  his  eyes  to 
the  idols  of  the  house  of  Israel,  and  defileth  not  his  neighbor's  wife  ; 

16.  And  grieveth  not  any  man,  nor  withholdeth  the  pledge,  nor 
taketh  away  with  violence,  hut  giveth  his  bread  to  the  hungry,  and 
covereth  the  naked  with  a  garment ; 

17.  That  turneth  xiway  his  hand  from  injuring  the  poor,  taketh  not 
usury  and  increase,  hut  executeth  My  judgments,  and  walketh  in  My 
commandments  :  this  man  shall  not  die  for  the  iniquity  of  his  father ; 
but  living  he  shall  live. 

18.  As  for  his  father,  because  he  oppressed,  and  offered  violence 
to  his  brother,^^  and  wrought  evil  in  the  midst  of  his  people ;  behold, 
he  is  dead  in  his  own  iniquity. 

19.  And  ye  say :  Why  hath  not  the  son  borne  the  iniquity  of  his 
father  ?  Verily,  because  the  son  hath  wrought  judgment  and  justice, 
hath  kept  all  My  commandments,  and  done  them,  living  he  shall 
live. 

20.  The  soul  that  sinneth,  the  same  shall  die :  the  son  shall  not 
bear  the  iniquity  of  the  father, ^^  and  the  father  shall  not  bear  the 
iniquity  of  the  son  :  the  justice  of  the  just  shall  be  upon  him,  and 
the  wickedness  of  the  wicked  shall  be  upon  him. 

21.  But  if  the  wicked  repent  of^^  all  his  sins  which  he  hath  com- 
mitted, and  keep  all  My  commandments,  and  do  judgment,  and  jus- 
tice, living  he  shall  live,  and  shall  not  die. 

22.  I  will  not  remember  all  his  iniquities  that  he  hath  done  :  in  his 
justice  which  he  hath  wrought  he  shall  live. 

23.  Is  it  My  wilP^  that  a  sinner  should  die,  saith  the  Lord  God, 
and  not  that  he  should  be  converted  from  his  ways,  and  live  ? 

24.  But  if  the  just  man  turn  himself  away  from  his  justice,  and  do 
iniquity  according  to  all  the  abominations  which  the  wicked  man 

**  By  judicial  sentence,  if  convicted  of  grievous  prevarication :  otherwise  by  Divine  visitation,  or  of 
eternal  death. 

'2  His  fellow-man. 

"  Deut.  24  :  16;  4  Kings  14  :  6;  2  Par.  25  :  4. 

14  p  "Turn  from."  This  literally  expresses  II.  St.  Jerome  thus  explains  the  Divine  counsel :"  The  sins 
of  parents  do  not  descend  to  their  children,  nor  does  a  wicked  father  prejudice  a  just  son,  since  even  the 
very  individual  himself,  who  was  wicljed  and  sinful,  if  he  afterwards  do  penance,  and  being  converted  to 
abetter  course,  cancel  his  former  sins,  is  not  judged  of  by  his  old  sinfulness,  but  is  received  into  My  flock, 
being  renovated  by  virtue." 

"  Jvfra  18  :  32 ;  33  :  11 ;  2  Pet.  3  :  9.  P.  «  Have  I  any  pleasure  at  all  ?"  God  delights  not  in  the  eternal 
death  of  the  sinner,  which,  however,  He  decrees  when  His  proffers  of  mercy  are  obstinately  rejected. 


510  THE  PEOPHECY  OF  EZEKIEL. 

useth  to  work,  shall  he  live  ?  all  his  just  works  which  he  had  done, 
shall  not  be  remembered :  in  the  prevarication,  by  which  he  hath 
prevaricated,  and  in  his  sin,  which  he  hath  committed,  in  them  he 
shall  die. 

25.  And  ye  say :  The  way  of  the  Lord  is  not  right.^^  Hear  ye 
therefore,  0  house  of  Israel :  Is  it  My  way  that  is  not  right,  and  are 
not  rather  your  ways  perverse  ? 

26.  For  when  the  just  turneth  away  from  his  justice,  and  commit- 
teth  iniquity,  he  shall  die  therein  :  in  the  injustice  that  he  hath 
wrought  he  shall  die. 

27.  And  when  the  wicked  turneth  away  from  his  wickedness, 
which  he  hath  wrought,  and  doeth  judgment  and  justice,  he  shall 
save  his  soul  alive. 

28.  Because  he  considereth  and  turneth  away  from  all  his  iniqui- 
ties, which  he  hath  wrought,  he  shall  surely  live,  and  not  die. 

29.  And  the  children  of  Israel  say :  The  way  of  the  Lord  is  not 
right.  Are  not  My  ways  right,  0  house  of  Israel,  and  are  not  rather 
your  ways  perverse  ? 

30.  Therefore  will  I  judge  every  man  according  to  his  ways,  0 
house  of  Israel,  saith  the  Lord  God.  Be  converted,  and  repent^^  of 
all  your  iniquities :  and  iniquity  shall  not  be  your  ruin. 

31.  Cast  away  from  you  all  your  transgressions,  by  which  ye  have 
transgressed ;  and  make  to  yourselves  a  new  heart,  and  a  new  spirit : 
and  why  will  ye  die,  0  house  of  Israel  ? 

32.  For  I  desire  not  the  death  of  him  that  dieth,  saith  the  Lord 
God,  return  ye,  and  live. 


CHAPTER   XIX. 

THE   PARABLE   OF   TUB   YOUNG   LIONS  :   AND    OF   THE  VINE   THAT  IS   WASTED. 

1.  Moreover  take  thou  up  a  lamentation  for  the  princes  of  Israel, 

2.  And  say :  Why  did  thy  mother^  the  lioness  lie  down  among 
lions,^  and  bring  up  her  whelps  in  the  midst  of  young  lions  ? 


"  Infra  33  :  20.  "  Lit  "Turn  and  be  converted." 

^  Jerusalem.  *  The  neighboring  princes  are  so  styled. 


EZEKIEL    XIX.  511 

3.  And  she  brought  out  one  of  her  whelps  f  and  he  became  a  lion : 
and  he  learned  to  catch  the  prey,  and  to  devour  men> 

4.  And  the  nations^  heard  of  him,  and  took  him,^  but  not  without 
receiving  wounds :  and  they  brought  him  in  chains  into  the  land  of 
Egypt.' 

5.  But  she  seeing  herself  weakened,  and  that  her  hope  was  lost,^ 
took  one  of  her  young  lions,^  and  set  him  up  for  a  lion. 

6.  And  he  went  up  and  dow^n  among  the  lions,  and  became  a  lion  : 
and  he  learned  to  catch  the  prey,  and  to  devour  men.^ 

7.  He  learned  to  make  widows,'"'  and  to  lay  waste  their"  cities : 
and  the  land  became  desolate,  and  the  fulness  thereof,  by  the  noise 
of  his  roaring. 

8.  And  the  nations  came  together  against  him  on  every  side  out  of 
the  provinces  ;  and  they  spread  their  net  over  him  :  in  their  wounds*^ 
he  was  taken. 

9.  And  they  put  him  into  a  cage :  they  brought  him  in  chains  to 
the  king  of  Babylon:  and  they  cast  him  into  prison,  that  his  voice 
should  no  more  be  heard  upon  the  mountains  of  Israel. 

10.  Thy  mother  is  like  a  vine  in  thy  blood*^  planted  by  the  water : 
her  fruit  and  her  branches  have  grown  out  of  many  waters. 

11.  And  she  had  strong  rods  to  make  sceptres  for  them  that  bear 
rule ;  and  her  stature  was  exalted  among  the  branches  :^^  and  she  saw 
her  height  in  the  multitude  of  her  branches. 

12.  But  she  was  plucked  up  in  w^rath,  and  cast  on  the  ground  :  and 
the  burning  wind^^  dried  up  her  fruit ;  her  strong  rods  are  withered, 
and  dried  up :  the  fire  hath  devoured  her. 

13.  And  now  she  is  transplanted  into  the  desert,  in  a  land  not 
passable,  and  dry. 

14.  And  a  fire  is  gone  out  from  a  rod  of  her  branches,^^  which 

^  Joachaz,  otherwise  called  Sellum,  the  fourth  son  of  Josiah. 

*  His  great  cruelty  is  thus  represented. 

*  The  Egyptian  king  especially  advanced  against  him,  as  against  a  wild  beast  threatening  destruction. 
He  took  Joachaz  at  Kebla,  and  brought  him  chained  into  Egypt.  4  Kings  23  :  34. 

"  P.  "In  their  pit,"  as  beasts  were  usually  caught,  Sept.  understood  the  words  as  V.,  but  St.  Jerome 
seems  to  prefer  the  other  interpretation. 

■'  Joachaz  dying  in  Egypt,  the  hope  of  maintaining  the  kingdom  seemed  to  vanish. 

®  Joakim,  when  twenty-five  years  of  age,  was  put  on  the  throne. 

^  He  imitated  Joachaz.    V.  3. 

^"  P.  "He  knew  their  desolate  palaces."  Some  think  that  7  is  put  for  *1  in  H.,  which  gives  this 
meaning. 

"  The  cities  of  enemies.  "  P.  "  Pit." 

"  The  juice  of  the  grape  is  thought  to  be  meant.  Some  take  H.  for  resemblance,  or  rest.  L.  "I  com- 
pare thee  to  aught." 

**  The  kingdom  of  Judea,  compared  with  the  surrounding  principalities,  was  strong  and  respectable. 

*  H,  P.  "  The  east  wind."    Osee  13  :  15.    The  king  and  army  of  the  Chaldeans  are  meant  by  this  wind. 
'"  The  faithlessness  of  Sedekiah  provoked  the  entire  overthrow  of  the  royal  power. 


512  THE  PROPHECY  OF  EZEKIEL. 

hath  devoured  her  fruit ;  so  that  she  now  hath  no  strong  rod,  to  be  a 
sceptre  of  rulers.  This  is  a  lamentation,  and  it  shall  be  for  a 
lamentation. 


CHAPTER   XX. 

GOD  REFUSES  TO  ANSWER  THE  ANCIENTS  OP  ISRAEL  INQUIRING  BY  THE  PROPHET  : 
BUT  BY  HIM  SETTETH  HIS  BENEFITS  BEFORE  THEIR  EYES,  AND  THEIR  HEINOUS 
SINS  ;   THREATENING   YET   GREATER   PUNISHMENT  ;    BUT    STILL    MIXED   WITH   MERCY. 

1.  And  it  came  to  pass  in  the  seventh  year,^  in  the  fifth  months 
the  tenth  day  of  the  month,  there  came  men  of  the  ancients  of  Israel 
to  inquire  of  the  Lord  :  and  they  sat  before  me. 

2.  And  the  word  of  the  Lord  came  to  me,  saying : 

3.  Son  of  man,  speak,  to  the  ancients  of  Israel,  and  say  to  them: 
Thus  saith  the  Lord  God :  Are  ye  come  to  inquire  of  Me  ?  As  I 
live,  I  will  not  answer  you,  saith  the  Lord  God.^ 

4.  If  thou  judgest  them,^  if  thou  judgest,  0  son  of  man,  declare  to 
them  the  abominations  of  their  fathers. 

5.  And  say  to  them :  Thus  saith  the  Lord  God  :  In  the  day  when 
I  chose  Israel,  and  lifted  up  My  hand^  for  the  race  of  the  house  of 
Jacob,  and  appeared  to  them  in  the  land  of  Egypt,  and  lifted  up  My 
hand  for  them,  saying :  I  am  the  Lord  your  God  : 

6.  In  that  day  I  lifted  up  My  hand  for  them,  to  bring  them  out  of 
the  land  of  Egypt,  into  a  land  which  I  had  provided  for  them,  flow- 
ing with  milk  and  honey,  which  excelleth  amongst  all  lands.'* 

7.  And  I  said  to  them :  Let  every  man  cast  away  the  abomina- 
tions of  his  eyes  ;  and  defile  not  yourselves  with  the  idols  of  Egypt : 
I  am  the  Lord  your  God  : 

8.  But  they  provoked  Me,  and  would  not  hearken  to  Me  :  they  did 
not  every  man  cast  away  the  abominations  of  his  eyes ;  neither  did 
they  forsake  the  idols  of  Egypt ;  and  I  said  I  would  pour  out  My  in- 


*  From  the  migration  of  Joachim. 

'  God  justly  refuses  to  nnswor  thoso  who  approach  Ilim  without  becoming  dispositions. 

*  II.  I'.  "Wilt  thou  judge  them?"    L.  "Take  them  to  task."    The  term  ordinarily  implies  judicial 
process.    The  repetition  makes  It  emphatic.    Reproof  of  their  crimes  is  the  consequence  of  the  judgment. 

*  This  was  the  attitude  of  one  making  a  solemn  oath. 

*  This  need  not  be  understood  of  absolute  excellence.    The  original  fertility  of  Palestine,  bowerer, 
warranted  the  description.  Infra  v.  16, 


EZEKIELXX.  513 

dignation  upon  them,  and  accomplish'  My  wrath  against  them,  in  the 
midst  of  the  land  of  Egypt. 

9.  But  I  did  otherivise  for  My  name's  sake,  that  it  might  not  be 
violated  before  the  nations,  in  the  midst  of  whom  they  were,  and 
among  whom  I  made  Myself  known  to  them,  to  bring  them  out  of  the 
land  of  Egypt. 

10.  Therefore  I  brought  them  out  from  the  land  of  Egypt,  and 
brought  them  into  the  desert. 

11.  And  I  gave  them  My  statutes,  and  I  showed  them  My  judg- 
ments, which  if  a  man  do,  he  shall  live  in  them.^ 

12.  Moreover  I  gave  them  also  My  sabbaths,'^  to  be  a  sign  between 
Me  and  them  :  and  that  they  might  know  that  I  am  the  Lord  that 
sanctify  them. 

13.  But  the  house  of  Israel  provoked  Me  in  the  desert :  they 
walked  not  in  My  statutes,  and  they  cast  away  My  judgments,  which 
if  a  man  do  he  shall  live  in  them :  and  they  grievously  violated  My 
sabbaths :  I  said  therefore  that  I  would  pour  out  My  indignation 
upon  them  in  the  desert,  and  would  consume  them. 

14.  But  I  spared  them  for  the  sake  of  My  name,  lest  it  should  be 
profaneck  before  the  nations,  from  which  I  brought  them  out,  in  their 
sight. 

15.  So  I  lifted  up  My  hand  over  them  in  the  desert,  not  to  bring 
them  into  the  land  which  I  had  given  them  flowing  with  milk  and 
honey,  the  best  of  all  lands : 

16.  Because  they  cast  off  My  judgments,  and  walked  not  in  My 
statutes,  and  violated  My  sabbaths  :  for  their  heart  went  after^  idols. 

17.  Yet  My  eye  spared  them,  so  that  I  destroyed  them  not ; 
neither  did  I  consume  them  in  the  desert. 

18.  And  I  said  to  their  children  in  the  wilderness  :  Walk  not  in 
the  statutes  of  your  fathers,  and  observe  not  their  judgments  ;  nor 
be  ye  defiled  with  their  idols  : 

19.  I  am  the  Lord  your  God  :  walk  ye  in  My  statutes,  and  observe 
My  judgments,  and  do  them. 

20.  And  sanctify  My  sabbaths,  that  they  may  be  a  sign  between 
Me  and  you  :  and  that  ye  may  know  that  I  am  the  Lord  your  God. 

21.  But  their  children  provoked  Me,  they  walked  not  in  My  com- 
mandments, nor  observed  My  judgments,  to  do  them ;  which  if  a  man 


*  Lev.  18:5;  Rom.  10  :  5 ;  Gal.  3  :  12.  Although  the  legal  rites  imparted  no  grace,  those  who  observed 
them  through  obedience  to  the  law,  and  in  a  spirit  of  faith,  obtained  from  Divine  goodness  a  title  to  ever- 
■  lasting  life,  grounded  on  the  merits  of  the  Redeemer,  who  was  expected. 

■•  Exod.  20  :  8;  31  :  13;  Deut.  6  :  12.  8  n,  p.  "Their." 

83 


'514  THE  PROPHECY  OF  EZEKIEL. 

do,  he  shall  live  in  them :  and^  they  violated  My  sabbaths :  and^*^  I 
threatened  to  pour  out  My  indignation  upon  them,  and  to  accomplish 
My  wrath  in  them  in  the  desert. 

22.  But  I  turned  away  My  hand,  and  wrought  for  My  name's 
sake,  that  it  might  not  be  violated  before  the  nations,  out  of  which  I 
brought  them  forth  in  their  sight. 

23.  Again  I  lifted  up  My  hand  upon  them  in  the  wilderness,  to 
disperse  them  among  the  nations,  and  scatter  them  through  the  coun- 
tries : 

24.  Because  they  had  not  done  My  judgments,  and"  had  cast  off 
My  statutes,  and  had  violated  My  sabbaths  ;  and  their  eyes  had  been 
after  the  idols  of  their  fathers. 

25.  Therefore  I  also  gave  them  statutes  that  were  not  good,  and 
judgments,  in  which  they  shall  not  live.^^ 

26.  And  I  polluted  them^^  in  their  own  gifts,^^  when  they  offered 
all  that  opened  the  womb,  for  their  offences  :^^  and  they  shall  know 
that  I  am  the  Lord. 

27.  Wherefore  speak  to  the  house  of  Israel,  0  son  of  man ;  and 
say  to  them :  Thus  saith  the  Lord  God  :  Moreover  in  this  also  your 
fathers  blasphemed  me,  when  they  had  despised  and  contem^Rd^^  Me  : 

28.  And  I  had  brought  them  into  the  land,  for  which  I  lifted  up 
My  hand^^  to  give  it  them  :  they  saw  every  high  hill,  and  every  shady 
tree,  and  there  they  sacrificed  their  victims :  and  there  they  pre- 
sented the  provocation  of  their  offerings,  and  there  they  set  their 
sweet  odors,  and  poured  forth  their  libations. 

29.  And  I  said  to  them :  What  meaneth  the  high  place  to  which 
ye  go  ?  and  the  name  thereof  was  called  High-place  even  to  this  day. 

30.  Wherefore  say  to  the  house  of  Israel :  Thus  saith  the  Lord 
God :  Verily  ye  are  defiled  in  the  way  of  your  fathers ;  and  ye  com- 
mit fornication  with  their  abominations. 

31.  And  ye  defile  yourselves  with  all  your  idols  unto  this  day,  in 
the  offering  of  your  gifts,  when  ye  make  your  children  pass  through 


»  No  conjunction  In  the  text  "  P.  "Then." 

"  P.  "  Hut"    The  conjunction  has  this  force  oftentimes. 

'"  God,  in  punishment  of  their  disobedience,  suffered  them  to  fall  into  the  superstitions  of  the  sur- 
rounding nations,  ivhich  involTcd  many  revolting  practices.  Ue  is  said  to  have  given  them  such  obser- 
Vsnoes,  according  to  the  usual  style  of  Ilebrew  writers,  who  trace  all  things  to  the  Divine  counsel  and 
decree. 

"  Suffered  them  to  pollute  themselTea. 

**  According  to  the  law,  the  flrst-born  were  offered  to  Qod.'hut  ransomed,  whilst  the  blind  superstition 
of  the  heathen  caused  them  to  be  passed  through  the  fire  in  honor  of  Moloch. 

"  P.  "  That  I  might  make  them  desolate."    The  difference  arises  from  the  punctuation. 

"  P.  *>  Committed  a  trespass."    H.  gives  a  Terb  and  noun  of  the  same,  meaning  "  to  proTaricate." 

"  Sworn. 


EZEKIEL    XX.  515 

the  fire  :  and  shall  I  answer  you,  0  house  of  Israel  ?     As  I  live,  saith 
the  Lord  God,  I  will  not  answer  you. 

32.  Neither  shall  the  thought  of  your  mind  come  to  pass,  by  which 
ye  say :  We  will  be  as  the  Gentiles,  and  as  the  families  of  the  earth, 
to  worship  stocks  and  stones.^^ 

33.  As  I  live,  saith  the  Lord  God,  with  a  strong  hand,  and  with  a 
stretched-out  arm,  and  with  fury  poured  out,  I  will  reign  over  you. 

34.  And  I  will  bring  you  out  from  the  peoples,  and  I  will  gather 
you  out  of  the  countries  in  which  ye  are  scattered,  with  a  strong 
hand,  and  with  a  stretched-out  arm,  and  with  fury  poured  out,  I  will 
reign  over  you.^^ 

35.  And  I  will  bring  you  into  the  wilderness  of  peoples  :^^  and 
there  will  I  plead  with  you  face  to  face. 

36.  As  I  pleaded  against  your  fathers  in  the  desert  of  the  land  of 
Egypt,  even  so  will  I  judge  you,  saith  the  Lord  God. 

37.  And  I  will  make  you  subject  to  My  sceptre,  and  will  bring  you 
into  the  bands  of  the  covenant. 

38.  And  I  will  pick  out  from  among  you  the  transgressors  and  the" 
wricked  ;  and  will  bring  them  out  of  the  land  where  they  sojourn  :  and 
they  shall  not  enter  into  the  land  of  Israel ;  and  ye  shall  know  that 
I  am  the  Lord. 

39.  And  as  for  you,  0  house  of  Israel,  thus  saith  the  Lord  God  : 
Walk  ye  every  one  after  your  idols,  and  serve  them.  But  if  in  this 
also  ye  hear  Me  not,  but  defile  My  holy  name  any  more  with  your 
gifts  and  with  your  idols  : 

40.  In  My  holy  mountain,  in  the  high  mountain  of  Israel,  saith 
the  Lord  God,  there  shall  all  the  house  of  Israel  serve  Me ;  all  of 
them,  I  say,  in  the  land  in  which  they  shall  please  Me :  and  there 
will  I  require  your  first  fruits,  and  the  chief  of  your  tithes  with  all 
your  holy  things.^^ 

41.  I  will  accept  of  you  for  an  odor  of  sweetness,  wlien  I  shall  have 
brought  you  out  from  the  peoples,  and  shall  have  gathered  you  out  of 
thf  lands  into  which  ye  are  scattered :  and  I  will  be  sanctified^^  in 
you  in  the  sight  of  the  nations. 

42.  And  ye  shall  know  that  I  am  the  Lord,  when  I  shall  have 

^  St.  Jerome  explains  it  thus :  "  Do  not  imagine  that  the  thoughts  which  you  impiously  cherish  against 
Me,  can  he  accomplifhed :  for  you  say :  We  will  not  be  subject  to  the  Lord,  or  be  called  His  people ;  but  as 
throughout  all  nations  in  the  whole  world  each  nation  lives  as  it  pleases,  worshippini?  stocks  and  stones, 
and  serving  idols,  we  aL^o  will  be  a  nation  like  the  others." 

"  This  clause  is  not  repeated  in  the  text. 

*  The  vast  regions  lying  between  Babylon  and  Judea.  On  the  return  of  the  Israelites  to  their  country, 
God  made  them  fully  sensible  of  the  folly  of  idolatry. 

^^  Things  devoted  to  God.  ^  Glorified. 


516  THE    PROPHECY    OF    EZEKIEL. 

brought  you  into  the  land  of  Israel,  into  the  land  for  which  I  lifted 
up  My  hand  to  give  it  to  your  fathers. 

43.  And  there  ye  shall  remember  your  ways,  and  all  your  wicked 
doings  with  which  ye  have  been  defiled ;  and  ye  shall  loathe  your- 
selves in  your  own  sight,  for  all  your  wicked  deeds  which  ye  com- 
mitted. 

44.  And  ye  shall  know  that  I  am  the  Lord,  when  I  shall  have  done 
well  by  you  for  My  own  name's  sake,  and  not  according  to  your  evil 
ways,  nor  according  to  your  wicked  deeds,  0  house  of  Israel,  saith 
the  Lord  God. 

45.  And  the  word  of  the  Lord  came  to  me,  saying : 

46.  Son  of  man,  set  thy  face  against  the  way  of  the  south,  and 
drop  towards  the  south,  and  prophesy  against  the  forest  of  the  south 
field. 

47.  And  say  to  the  south  forest :  Hear  the  word  of  the  Lord  :  Thus 
saith  the  Lord  God :  Behold,  I  will  kindle  a  fire  in  thee,  and  will 
burn  in  thee  every  green  tree,  and  every  dry  tree :  the  flame  of  the 
fire  shall  not  be  quenched  :  and  every  face  shall  be  burned  in  it,  from 
the  south  even  to  the  north. 

48.  And  all  flesh  shall  see  that  I,  the  Lord,  have  kindled  it :  and 
it  shall  not  be  quenched. 

49.  And  I  said  :  Ah,  ah,  ah,^  0  Lord  God  :  they  say  of  me  :  Doth 
not  this  man  speak  by  parables  ?^^ 


CHAPTER  XXL 

THE  DESTRUCTION  OF  JERUSALEM  BY  THE  SWORD  IS  FURTHER  DESCRIBED.  THE 
RUIN  ALSO  OF  THE  AMMONITES  IS  FORESHOWN.  AND  FINALLY  BABYLON,  THE 
DESTROYER   OF   OTHERS,    SHALL    BE   DESTROYED. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  s^t  thy  face  toward  Jerusalem  ;  and  let  thy  speech 
flow  towards  the  holy  places,  and  prophesy  against  the  land  of  Israel : 

3.  And  say  to  the  land  of  Israel :  Thus  saith  the  Lord  God  :*  Be- 


»  H.  p.  '«Ah!" 

*'  The  last  five  rersM  are  prefixed  to  the  next  chapter  in  some  MSS.,  which  R.  approyes.    St.  Jerome 
begins  the  seventh  book  of  his  Commentaries  on  E/.ekiel  with  the  exposition  of  them. 
'  P.  omits  "Qod.'*    Both  nouns  are  found  in  many  MSS. 


EZEKIEL    XXI.  617 

hold,  I  come  against  thee :  and  I  will  draw  forth  My  sword  out  of  its 
sheath,  and  will  cut  off  in^  thee  the  just  and  the  wicked. 

4.  And  forasmuch  as  I  have  cut  off  in^  thee  the  just  and  the  wicked, 
therefore  shall  My  sword  go  forth  out  of  its  sheath  against  all  flesh, 
from  the  south  even  to  the  north ; 

5.  That  all  flesh  may  know  that  I,  the  Lord,  have  drawn  My  sword 
out  of  its  sheath  not  to  be  turned  back. 

6.  And  thou,  son  of  man,  mourn  with  the  breaking  of  thy  loins,^ 
and  with  bitterness  sigh  before  them.^ 

7.  And  when  they  shall  say  to  thee :  Why  mournest  thou  ?  thou 
shalt  say  :  For  that,  which  I  hear  :  because  it  cometh,  and  every  heart 
shall  melt,  and  all  hands  shall  be  made  feeble^  and  every  spirit  shall 
faint,  and  water  shall  run  down  every  knee :  behold,  it  cometh,  and 
it  shall  be  done,  saith  the  Lord  God. 

8.  And  the  word  of  the  Lord  came  to  me,  saying : 

9.  Son  of  man,  prophesy,  and  say :  Thus  §^ith  the  Lord  God  :^ 
Say :  The  sword,^  the  sword  is  sharpened,  and  furbished. 

10.  It  is  sharpened  to  kill  victims  :  it  is  furbished  that  it  may  glit- 
ter :  thou  removest  the  sceptre  of  My  son  ;  thou  hast  cut  down  every 
tree.^ 

11.  And  I  have^  given  it  to  be  furbished,  that  it  may  be  handled : 
this  sword  is  sharpened,  and  it  is  furbished,  that  it  may  be  in  the 
hand  of  the  slayer. 

12.  Cry,  and  howl,  0  son  of  man,  for  this  sword  is  upon  My  peo- 
ple ;  it  is  upon  all  the  princes  of  Israel  that  are  fled :  they  are 
delivered  up^*^  to  the  sword  with  My  people ;  strike  therefore  upon 
thy  thigh.i^ 

13.  Because  it  is  tried  •}'^  even  when  it  shall  overthrow  the  sceptre, 
and  it  shall  not  be/^  saith  the  Lord  God. 

2  P.  "From."  '  P.  "From." 

■•  The  Hebrews  used  the  image  of  women  in  labor,  to  represent  deep  distress  of  mind  or  body.  Isai. 
21  :  3;  Nahiim  2  :  10. 

*  II.  V.  "Before  their  eyes."  .  ^  The  second  noun  is  omitted.   P. 
""  The  sword  represents  Divine  justice  through  the  agency  of  Nabuchodonosor. 

*  P.  "  {Should  we  then  make  mirth?. it  contemneth  the  rod  of  My  son,  as  every  tree."  L.  "  How  can 
we  now  rejoice,  when  the  rod  that  reacheth  My  son  excelleth  in  hardness  every  tree."  The  tribe  of  Juda 
is  understood  by  the  rod  or  sceptre,  the  people  being  figuratively  styled  "the  son  of  God."  Divine  justice, 
which  punishes  the  wicked,  fills  the  just  with  joy.  The  impending  danger  precluded  all  joyful  feeling. 
Juda  could  not  resist  the  powerful  invader.  A  masculine  noun  is  united  with  a  feminine  participle  in 
the  text,  but  this  is  not  unusual,  when  a  people  or  country  is  in  question. 

"  P.  "  He  hath  given." 

*"  L.  "Brought  together  for  the  sword  are  they  with  My  people."  Castellus:  "Detrusi  ad  gladium."  P. 
"Terrors,  by  reason  of  the  sword,  shall  be  upon  my  people." 

^'  A  gesture  expressive  of  sorrow  and  amazement. 

^"^  The  trial  has  been  made  to  correct  the  tribe  and  people  by  the  sword.  II.  P.  "  Because  it  is  a  trial, 
and  what  if  the  sword  contemn  even  the  rod  ?  it  shall  be  no  more,  saith  the  Lord  God." 

"  The  sword  shall  displace  the  tribe,  which  shall  be  no  longer  in  Judea. 


518  THE    PROPHECY    OF    EZEKIEL. 

14.  Thou,  therefore,  0  son  of  man,  prophesy,  and  strike  thy  hands 
together ;  and  let  the  sword  be  doubled,  and  let  the  sword  of  the 
slain  be  tripled :  this  is  the  sword  of  a  great  slaughter,  that  maketh 
them  stand  amazed,^* 

15.  And  languish  in  heart,  and  that  multiplieth  ruins.  In  all  their 
gates  I  have  set  the  dread  of  the  sharp  sword,  the  sword  that  is  fur- 
bished to  glitter,  that  is  made  ready  for  slaughter. 

16.  Be  thou  sharpened ;  go  to  the  right  hand,  or  to  the  left,  which 
way  soever  thou  hast  a  mind  to  set  thy  face. 

17.  And  I  will  clap  my  hands  together,  and  will  satisfy  My  indig- 
nation :  I,  the  Lord,  have  spoken. 

18.  And  the  word  of  the  Lord  came  to  me,  saying : 

19.  And  thou,  son  of  man,  set  thee  two  ways,  for  the  sword  of  the 
king  of  Babylon  to  come  :  both  shall  come  forth  Out  of  one  land  :  and 
with  his  hand  he  shall  draw  lots ;  he  shall  consult  at  the  head  of  the 
way  of  the  city.         « 

20.  Thou  shalt  make  a  way  that  the  sword  may  coilie  to  Rabbath 
of  the  children  of  Ammon,  and  to  Juda  unto  Jerusalem,  the  strong 
city. 

21.  For  the  king  of  Babylon  stood  in  the  highway,  at  the  head  of 
two  ways,  seeking  divination,  shuffling  arrows  :^^  he  inquired  of  the 
idols,  and  consulted  entrails. 

22.  On  his  right  hand  was  the  divination  for  Jerusalem,  to  set  bat- 
tering rams,^^  to  open  the  mouth  in  slaughter,  to  lift  up  the  voice  in 
shouting,^*^  to  set  engines  against  the  gates,  to  cast  up  a  mound,  to 
build  forts. 

23.  And  he  shall  be  in  their  eyes  as  one  consulting  the  oracle  in 
vain,  and  imitating  the  leisure  of  sabbaths  :^^  but  he  will  call  to  re- 
membrance the  iniquity,  that  they  may  be  taken. 

24.  Therefore  thus  saith  the  Lord  God :  Because  ye  have  remem- 


"  p.  "Which  entereth  into  their  privy  chambers,"  They  are  pursued  with  the  sword  into  the  most 
secret  recesses. 

"  St.  Jerome  tells  us,  that  It  was  customary  to  mark  the  arrows  with  the  names  of  the  cities,  and 
shuffle  them  together,  and  then  take  out  at  hazard  the  first  that  came  to  hand,  and  determine  the  course 
accordingly. 

^  P.  "To  appoint  captains."  V.  gives  the  literal  meaning,  which  L.  also  presents;  but,  aa  the  setting 
of  battering  rams  against  the  gates  Is  afterwards  spoken  of,  some  take  this  passage  in  a  figurative  sense. 

'^  The  shout  of  an  army  rushing  to  the  combat  seems  to  be  meant:  niVD.  which  means  with  a  shout, 
differs  only  by  the  transposition  of  two  letters  and  the  punctuation.    The  other  term  corresponds. 

"  i».  "To  them  that  have  sworn  oaths."  The  terms  for  oath  and  sabbath  are  somewhat  similar,  which 
has  given  occasion  to  the  different  versions.  The  Jews  thought  the  divination  vain,  although  they  had 
sworn  fidelity  to  Nabuchodouosor,  who  was  hastening  to  punish  their  revolt.  He  had  present  to  bis  miud 
their  prevarication. 


EZEKIBL    XXI.  619 

bered^^  your  iniquity,  and  have  discovered  your  prevarications,  and 
your  sins  have  appeared  in  all  your  devices :  because,  I  say,  ye  have 
remembered,  ye  shall  be  taken  with  the  hand.^*^ 

25.  But  thou  profane,^^  wicked  prince  of  Israel,  whose  day  is  come 
that  hath  been  appointed  in  the  time  of  iniquity  :^^ 

26.  Thus  saith  the  Lord  God :  Remove  the  diadem :  take  off  the 
crown  :  is  it  not  this  that  hath  exalted  the  low  one,  and  brought  down 
him  that  was  high  ?^ 

27.  I  will  show  it  to  be  iniquity,  iniquity,  iniquity  :^^  but  this  was 
not  done  till  he  came  to  whom  judgment  belongeth  ;^  and  I  will  give 
it  him. 

28.  And  thou,  son  of  man,  prophesy,  and  say  :  Thus  saith  the  Lord 
God  concerning  the  children  of  Ammon,  and  concerning  their  re- 
proach :^^  and  thou  shalt  say :  0  sword,  0  sword,  come  out  of  the 
scabbard  to  kill ;  be  furbished  to  destroy,  and  to  glitter. 

29.  Whilst  they  see  vain  things  in  thy  regard,  and  they  divine 
lies ;  to  bring  thee  upon  the  ne^cks  of  the  wicked^  that  are  wounded, 
whose  appointed  day  is  come  in  the  time  of  iniquity. 

30.  Return  into  thy  sheath.^  I  will  judge  thee  in  the  place  wherein 
thou  wast  created,  in  the  land  of  thy  nativity. 

31.  And  I  will  pour  out  upon  thee  My  indignation :  in  the  fire  of 
My  rage  will  I  blow  upon  thee,  and  will  give  thee  into  the  hands  of 
men  that  are  brutish,^^  and  that  contrive  thy  destruction. 

32.  Thou  shalt  be  fuel  for  the  fire  ;  thy  blood  shall  be  in  the  midst 
of  the  land ;  thou  shalt  be  forgotten  :^  for  I,  the  Lord,  have  spoken  it. 

"  p.  "  Made  to  be  remembered."  ^  By  the  power  of  Nabuchodonosor. 

^'  Sedekiah.  Ezekiel  not  being  subject  to  him,  reproved  him  more  boldly  than  Jeremiah,  his  subject, 
ventured  to  do. 

®  P.  "  When  iniquity  shall  have  an  end :"  when  its  punishment  shall  take  place. 

^  The  crown  gave  power  to  him  that  was  before  low:  its  loss  reduced  the  prince  to  a  low  condition. 

^  P.  "I  will  overturn,  overturn,  overturn  it."  The  overthrow  of  the  three  princes  of  Juda,— Joakim, 
Joachin,  and  Sedekiah, — may  be  understood.  Sept.  understood  it  as  V.,  of  repeated  and  excessive  pre- 
varication, taking  HIJ^  to  be  equivalent  to  pj;. 

-^  P.  '•  Whose  right  it  is :"  Nabuchodonosor,  whom  God  chose  to  execute  His  decree. 

"^  The  Ammonites  exulted  in  the  overthrow  of  Jerusalem. 

-''  To  mix  them  with  the  slain.  They  are  said  to  fall  on  their  necks,  as  many  are  supposed  to  be  head- 
less trunks. 

^  The  prophet  dissuades  the  Ammonites  from  resisting,  as  it  was  vain.  He  addresses  their  sword,  and 
menaces  it  with  judgment  in  the  land  of  its  possessors. 

^''  Tho  barbarian  invaders. 

**  The  extreme  humiliation  of  the  Ammonites  shall  leave  them  without  a  name. 


520  THE  PROPHECY  OF  EZEKIEL. 


CHAPTER  XXII. 

THE    GENERAL   CORRUPTION   OF    THE    INHABITANTS    OF    JERUSALEM:    FOR   WHICH   GOD 
WILL   CONSUME   THEM   AS   DROSS   IN   HIS   FURNACE. 

1.  And  the  word  of  the  Lord  came  to  me,  saying  : 

2.  And  thou,  son  of  man,  dost  thou  not  judge,^  dost  thou  not  judge 
the  city  of  blood  ? 

3.  And  thou  shalt  show  her  all  her  abominations,  and  shalt  say : 
Thus  saith  the  Lord  God :  The  city  sheddeth  blood  in  the  midst  of 
her,  that  her  time  may  come '?  and  hath  made  idols  against  herself, 
to  defile  herself. 

4.  Thou  art  become  guilty  in  thy  blood  which  thou  hast  shed  :  and 
thou  art  defiled  in  thy  idols  which  thou  hast  made :  and  thou  hast 
made  thy  days  draw  near,  and  hast  brought  on^  the  time  of  thy  years : 
therefore  have  I  made  thee  a  reproach  to  the  Gentiles,  and  a  mockery 
to  all  countries. 

5.  Those  that  are  near,  and  those  that  are  far  from  thee,  shall  tri- 
umph oyer  thee :  thou  filthy  one,  famous,^  great  in  confusion.^ 

6.  Behold,  the  princes  of  Israel,  every  one  hath  employed  his  arm 
in  thee,  to  shed  blood. 

7.  They  have  abused  father  and  mother  in  thee :  they  have  op- 
pressed the  stranger  in  the  midst  of  thee  :  they  have  grieved  the 
fatherless  and  widow  in  thee. 

8.  Thou  hast  despised  My  sanctuaries,^  and  profaned  My  sabbaths. 

9.  Slanderers^  have  been  in  thee  to  shed  blood :  and  they^  have 
eaten  upon  the  mountains  in  thee :  they  have  committed  wickedness^ 
in  the  midst  of  thee. 

10.  They  have  uncovered  the  nakedness  of  their  father^'^  in  thee : 


'  p.  "  Wilt  thou  judge?"    K,  thinks  that  H  prefixed  is  an  interjection,  rather  than  a  sign  of  interro- 
gation :  "thou  shalt  judge." 

^  The  result,  not  the  object,  is  marked. 

'  n.  P.  "  Art  come  to  thy  years.''     Her  idolatry  ha.<itens  her  ruin. 

*  11.  has  Dty.  "«»««.  which  v.  renders  nofci7i«.  D.  "Noble."  P.  "Infamous."  L.  '•  Unclean  in  name." 
It  is  used  for  a  bad  name.  Infra  23  :  10. 

»  L. 

"  P.  '•  My  holy  things," — rites  and  observances. 

'  Malignant  slanderers  of  the  worst  kind,  who  spread  calumny  at  the  risk  of  shedding  blood,  or  with 
the  view  to  cause  bloodshed.    L.  "Tale-bearers." 

•  Others  partook  of  superstitious  festivities.  '  Incest,  such  as  is  about  to  be  specified. 
"  By  connection  with  their  stepmother. 


EZEKIELXXII.  52^ 

they  have  humbled  the  uncleanness   of  the  menstruous  woman   in 
thee.^i 

11.  And  every  one  hath  committed  abomination  with  his  neigh- 
bor's wife  ;^^  and  the  father-in-law  hath  wickedly  defiled  his  daughter- 
in-law  ;  the  brother  hath  oppressed  his  sister  the  daughter  of  his 
father/^  in  thee.^^ 

12.  They  have  taken  bribes  in  thee  to  shed  blood  :  thou  hast 
taken  usury  and  increase,^^  and  hast  covetously  oppressed  thy  neigh- 
bors :^^  and  thou  hast  forgotten  Me,  saith  the  Lord  God. 

13.  Behold,  I  have  struck  my  hands  together^'^  at  thy  covetousness, 
which  thou  hast  exercised,  and  at  the  blood  that  hath  been  shed  in 
the  midst  of  thee. 

14.  Shall  thy  heart  endure,  or  shall  thy  hands  prevail  in  the  days 
which  I  will  bring  upon  thee  ?  I,  the  Lord,  have  spoken,  and  I  will 
do  it. 

15.  And  I  will  disperse  thee  among  the  nations,  and  will  scatter 
thee  among  the  countries :  and  I  will  put  an  end  to  thy  uncleanness 
in  thee. 

16.  And  I  will  possess  thee^^  in  the  sight  of  the  Gentiles :  and 
thou  shalt  know  that  I  am  the  Lord. 

IT.  And  the  word  of  the  Lord  came  to  me,  saying : 

18.  Son  of  man,  the  house  of  Israel  is  become  dross  to  me :  all 
these  are  brass,  and  tin,  and  iron,  and  lead,  in  the  midst  of  the  fur- 
nace :  they  are  become  the  dross  of  silver. 

19.  Therefore  thus  saith  the  Lord  God :  Because  ye  are  all  turned 
into  dross,  therefore  behold,  I  will  gather  you  together  in  the  midst 
of  Jerusalem, 

20.  As  they  gather  silver,  and  brass,  and  tin,  and  iron,  and  lead, 
in  the  midst  of  the  furnace  :  that  I  may  kindle  a  fire  in  it  to  melt  it : 
so  will  I  gather  you  together  in  My  fury  and  in  My  wrath,  and  will 
take  My  rest,^^  and  I  will  melt  you  down. 

21.  And  I  will  gather  you  together,  and  will  burn  you  in  the  fire 
of  My  wrath :  and  ye  shall  be  melted  in  the  midst  thereof. 

22.  As  silver  is  melted  in  the  midst  of  the  furnace,  so  shall  ye  be 


"  This,  although  not  grievous  in  itself,  was  strictly  forbidden.  Lev.  18  :  19. 

*2  Jer.  5:8.  "  By  a  different  mother. 

"  In  the  midst  of  the  people.  "  The  two  words  mean  the  same. 

^  P.  "  By  extortion." 

"  L.  P.  "I  have  smitten  mine  hand."    The  act  here  is  used  to  express  horror. 

18  p^  "Thou  Shalt  take  thine  inheritance  in  thyself."  L,  "Thou  shalt  be  degraded  through  thyself." 
The  Divine  justice  pursued  the  Israelites,  even  when  they  were  scattered  among  the  Gentiles. 

"  P.  "I  will  leave  you  thtrej''  L.  "I  will  lay  you  down  there."  V.  bears  the  same  meaning.  God 
appears  indifferent  to  their  sufferings,  which  their  crimes  have  provoked. 


522  THE    PROPHECY    OF    EZEKIEL. 

in  the  midst  thereof:  and  ye  shall  know  that  I  am  the  Lord,  when  I 
have  poured  out  My  indignation  upon  you. 

23.  And  the  word  of  the  Lord  came  to  me,  saying  : 

24.  Son  of  man,  say  to  her :  Thou  art  a  land  that  is  unclean,  and 
not  rained  upon  in  the  day  of  wrath. 

25.  There  is  a  conspiracy  of  prophets^  in  the  midst  thereof;  like  a 
lion  that  roareth  and  catcheth  the  prey,  they  have  devoured  souls, 
they  have  taken  riches  and  hire,  they  have  made  many  widows  in  the 
midst  thereof. 

26.  Her  priests  have  despised  My  law,  and  have  defiled  My  sanc- 
tuaries :^^  they  have  put  no  difference  between  holy  and  profane ;  nor 
have  they  distinguished  between  the  polluted  and  the  clean :  and  they 
have  turned  away  their  eyes  from  My  sabbaths  :  and  I  was  profaned^^ 
in  the  midst  of  them. 

27.  Her  princes  in  the  midst  of  her^  are  like  wolves  ravening  the 
prey  to  shed  blood,  and  to  destroy  souls,  and  to  run  after  gain, 
through  covetousness.  ' 

28.  And  her  prophets  have  daubed  them  without  tempering  the 
wor^flfr,  seeing  vain  things,  and  divining  lies  for  them,  saying:  Thus 
saith  the  Lord  God,  when  the  Lord  hath  not  spoken. 

29.  The  peoples  of  the  land  have  used  oppression,^*  and  committed 
robbery  :  they  afflicted  the  needy  and  poor,  and  oppressed  the  stran- 
ger wrongfully. 

30.  And  I  sought  among  them  for  a  man  that  might  set  up  a 
hedge,  and  stand  in  the  gap  before  Me  in  favor  of  the  land,  that  I 
might  not  destroy  it:  and  I  found  none.^' 

31.  And  I  poured  out  My  indignation  upon  them:  in  the  fire  of 
My  wrath  I  consumed  them :  I  have  brought  their  way  upon  their 
own  head,  saith  the  Lord  God. 


*  False  prophet*.  "  P.  "  My  holy  things." 

"  Dlnhonored.  *  Mich.  3:2;  Soph.  3  :  3. 

°*  Th«  text  has  no  word  for  ♦•  calumnia,"  which  V.  uses  more  fully  to  express  the  violent  character  of 
treatment. 

**  Ood  haa  regard  to  the  merits  of  the  just,  and  for  their  sakes  he  spares  sinners.  They  are  likened  to 
loldiers  standing  in  the  breach  of  the  walls  of  a  city,  who  repel  assailants. 


EZEKIEL    XXIII.  529 


CHAPTER  XXIII. 

UNDER  THE  NAMES  OF  THE  TWO  HARLOTS,  OOLLA  AXD  OOLIBA,  ARE  DESCRIBED  THE 
MANIFOLD  DISLOYALTIES  OF  SAMARIA  AND  JERUSALEM,  WITH  THE  PUNISHMENT 
OF    THEM    BOTH. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  there  were  two  women  daughters  of  one  mother.^ 

3.  And  they  committed  fornication^  in  Egypt ;  in  their  youth  they 
committed  fornication :  there  were  their  breasts  pressed  down,  and 
the  teats  of  their  virginity  were  bruised. 

4.  And  their  names  were  Oolla^  the  elder,  and  Ooliba  her  younger 
sister :  and  I  took  them,  and  they  bare  sons  and  daughters.  Now 
for  their  names,  Samaria  is  Oolla,  and  Jerusalem  is  Ooliba. 

5.  And  Oolla  committed  fornication  against  Me,  and  doted  on  her 
lovers,  on  the  Assyrians  that  came  to  her, 

6.  Who  were  clothed  with  blue,  •  princes,  and  rulers,  beautiful 
youths,  all  horsemen,  mounted  upon  horses. 

7.  And  she  committed  her  fornications  with  those  chosen  men,  all 
sons  of  the  Assyrians :  and  she  defiled  herself  with  the  uncleanness 
of  all  them  on  whom  she  doted. 

8.  Moreover  also-  she  did  not  forsake  her  fornications  which  she 
had  committed  in  Egypt :  for  they  also  lay  with  her  in  her  youth : 
and  they  bruised  the  breasts  of  her  virginity,  and  poured  out  their 
fornication  upon  her. 

9.  Therefore  have  I  delivered  her  into  the  hands  of  her  lovers, 
into  the  hands  of  the  sons  of  the  Assyrians,  upon  whom  she  doted. 

10.  They  uncovered  her  nakedness,''  took  away  her  sons  and  daugh- 
ters, and  slew  her  with  the  sword :  and  tliey^  became  infamous  wo- 
men :  and  they  executed  judgments^  on  her. 

11.  And  when  her  sister  Ooliba  saAV  this,  she  was  mad  with  lust 
more  than  she :  and  she  carried  her  fornication  beyond  the  fornica- 
tion of  her  sister, 

12.  Impudently  prostituting  herself  to  the  children  of  the  Assy- 


^  The  two  kingdoms  of  Juda  and  Samaria,  which  came  from  one  nation,  are  meant. 

'  Idolatry.    The  Israelites  imitated  the  superstitions  of  the  Egyptians. 

'  The  first  name  means  tent,  the  latter  my  tent  in  her.  The  presence  of  God  in  Juda  was  thus  signified. 

*  Supra  16  :  37. 

'  H.  P.  "  She  became  famous  among  women."  Supra  22  :  5. 

'  Inflicted  punishments. 


524  THE    PROPHECY    OF    EZEKIEL. 

rians,  to  the  princes,  and  rulers  that  came  to  her,  clothed  with  divers 
colors,  to  the  horsemen  that  rode  upon  horses,  and  to  young  men  all 
of  great  beauty. 

13.  And  I  saw  that  she  was  defiled,  and  that  they  both  took  one 
way. 

14.  And  she  increased  her  fornications  :  and  when  she  had  seen 
men  painted  on  the  wall,  the  images  of  the  Chaldeans  set  forth  in 
colors, 

15.  And  girded  with  girdles  about  their  reins,  and  with  dyed  tur- 
bans on  their  heads,  the  resemblance  of  all  the  captains,  the  likeness 
of  the  sons  of  Babylon,  and  of  the  land  of  the  Chaldeans,  wherein 
they  were  born; 

16.  She  doted  upon  them  with  the  lust  of  her  eyes :  and  she  sent 
messengers  to  them  into  Chaldea. 

17.  And  when  the  sons  of  Babylon  were  come  to  her  to  the  bed  of 
love,  they  defiled  her  with  their  fornications,  and  she  was  polluted  by 
them,  and  her  soul  was  glutted  with  them. 

18.  And  she  laid  open  her  fornications,  and  uncovered  her  naked- 
ness :  and  My  soul  was  alienated  from  her  as  my  soul  was  alienated 
from  her  sister. 

19.  For  she  multiplied  her  fornications,  remembering  the  days  of 
her  youth,  in  which  she  played  the  harlot  in  the  land  of  Egypt. 

20.  And  she  was  mad  with  lust  to  lie  with  them,  whose  flesh  is  as 
the  flesh  of  asses,  and  whose  issue^  as  the  issue  of  horses. 

21.  And  thou  hast  renewed  the  wickedness  of  thy  youth,  when  thy 
breasts  were  pressed  in  Egypt,  and  the  paps  of  thy  virginity^  broken. 

22.  Therefore,  Ooliba,  thus  saith  the  Lord  God:  Behold,  I  will 
raise  up  against  thee  all  thy  lovers  with  whom  thy  soul  hath  been 
glutted :®  and  I  will  gather  them  together  against  thee  round  about ; 

23.  The  children  of  Babylon,  and  all  the  Chaldeans,  the  nobles, 
and  the  kings  and  princes,^*^  all  the  sons  of  the  Assyrians,  beautiful 
young  men,  all  the  captains,  and  rulers,  princes  of  princes,  and  re- 
nowned horsemen :" 

24.  And  they  shall  come  upon  thee  well  appointed  with  chariot 
and  wheel,  a  multitude  of  peoples :  they  shall  be  armed  against  thee 
on  every  side  with  breastplate,  and  buckler,  and  helmet :  and  I  will 


'  Semlnftl.  •  II.  P.  "Youth."    L.  « Youthful  breasts." 

.    »  r.  '« From  whom  thy  mind  is  alienated."    L.  •'  From  whom  thy  soul  hath  torn  itself  away."    The 
meaning  of  V.  ooluoide*.    The  Iara«lito8  turned  txom  thu  Assyrians  to  the  Egyptians,  whose  idolatry  they 
imitated. 
10  p_  <>  p«kod,  and  Shoa,  and  Koa."    llashl  has:  "suporintendents,  priesti,  and  rulers." 
"  r.  '•Grt'ftt  lords  and  renowned,  all  of  them  riding  on  horses.''    U^\0'h\if'    These  ofBoers  ranked 
nearest  the  sovereign,  as  St  Jerome  testifies. 


EZEKIEL    XXIII.  525 

set  judgment  before  them  :^-  and  thej  shall  judge  thee  by  their  judg- 
ments. 

25.  And  I  will  set  My  jealousy  against  thee,  which  they  shall  exe- 
cute upon  thee  with  fury  :  they  shall  cut  off  thy  nose  and  thy  ears  :^^ 
and  what  remains  shall  fall  by  the  sword :  they  shall  take  thy  sons 
and  thy  daughters ;  and  thy  residue  shall  be  devoured  by  fire. 

26.  And  they  shall  strip  thee  of  thy  garments,  and  take  away  the 
instruments  of  thy  glory." 

27.  And  I  will  put  an  end  to  thy  wickedness  in  thee,  and  thy  for- 
nication brought  out  of  the  land  of  Egypt :  neither  shalt  thou  lift  «p 
thy  eyes  to  them,  nor  remember  Egypt  any  more. 

28.  For  thus  saith  the  Lord  God  :  Behold,  I  will  deliver  thee  into 
the  hands  of  them  whom  thou  hatest,  into  their  hands  with  whom  thy 
soul  hath  been  glutted. 

29.  And  they  shall  deal  with  thee  in  hatred ;  and  they  shall  take 
away  all  thy  labors  ;  and  shall  let  thee  go  naked,  and  full  of  disgrace  : 
and  the  disgrace  of  thy  fornications  shall  be  exposed,  thy  wickedness, 
and  thy  fornications. 

30.  They  have  done  these  things  to  thee,  because  thou  hast  played 
the  harlot  with  the  nations,  among  whom  thou  wast  defiled  with  their 
idols. 

31.  Thou  hast  walked  in  the  way  of  thy  sister  :  and  I  will  give  her 
cup  into  thy  hand.^^ 

32.  Thus  saith  the  Lord  God :  Thou  shalt  drink  thy  sister's  cup, 
deep,  and  wide  :  thou  shalt  be  had  in  derision  and  scorn ;  it^^  con- 
taineth  very  much. 

33.  Thou  shalt  be  filled  with  drunkenness,  and  sorrow,  with  the 
cup  of  grief,  and  sadness,  with  the  cup  of  thy  sister  Samaria. 

34.  And  thou  shalt  drink  it,  and  shalt  drink  it  up  even  to  the 
dregs,  and  thou  shalt  lick^^  the  fragments  thereof:  thou  shalt  tear 
thy^^  breasts :  because  I  have  spoken  ^Y,  saith  the  Lord  God. 

35.  Therefore  thus  saith  the  Lord  God  :  Because  thou  hast  for- 
gotten Me,  and  hast  cast  Me  behind  thy  back,  bear  thou  also  thy 
wickedness,  and  thy  fornications. 

36.  And  the  Lord  spake  to  me,  saying :  Son  of  man,  dost  thou 

^^  God  threatens  to  give  them  power  to  judge  and  punish  Jerusalem,  as  they  shall  think  fit. 
"  This  is  intended  to  signify  humiliations  of  various  kinds. 
"  P.  "  Thy  fair  jewels." 

"  Allusion  is  made  to  the  custom  of  passing  the  bowl  around  at  banquets. 
'«  The  cup. 

"  The  force  of  the  phrase,  as  explained  by  Michaelis,  is  to  lick  the  fragments  of  the  vessel,  so  as  to 
suck  the  last  drop  of  wine  from  them.     P.  "  Break"  does  not  express  it. 
^*  Through  rage  at  the  results  of  excessive  indulgence. 


526  THE  PROPHECY  OF  EZEKIEL. 

judge  Oolla,  and  Ooliba,  and  dost  thou  declare  to  them  their  wicked 
deeds  ? 

37l  Because  they  have  committed  adultery,  and  blood  is  in  their 
hands  ;  and  they  have  committed  fornication  with  their  idols  :  more- 
over also  their  children,  whom  they  bare  to  me,  they  have  offered  to 
them  to  be  devoured. 

38.  Yea,  and  they  have  done  this  to  Me  :  they  polluted  My  sanc- 
tuary on  the  same  day,  and  profaned  My  sabbaths. 

39.  And  when  they  sacrificed  their  children  to  their  idols,  and 
went  into  My  sanctuary  the  same  day  to  profane  it ;  they  did  these 
things  even  in  the  midst  of  My  house. 

40.  They  sent  for  men  coming  from  afar,  to  whom  they  had  sent  a 
messenger :  and  behold,  they  came :  for  whom  thou  didst  wash  thy- 
self, and  didst  paint  thy  eyes,  and  wast  adorned  with  women's  orna- 
ments. 

41.  Thou  sattest  on  a  very  fine  bed,  and  a  table  was  decked  before 
thee ;  upon  which  thou  didst  set  My  incense,  and  My  ointment. 

42.  And  there  was  in  her  the  voice  of  a  multitude  rejoicing  :^^  and 
to  some  that  were  brought  of  the  multitude  of  men,  and  that^  came 
from  the  desert,  they  put  bracelets  on  their  hands,  and  beautiful 
crowns,  on  their  heads.^' 

43.  And  I  said  to  her  that  was  worn  out  in  her  adulteries :  Now 
will  this  woman  still  continue  in  her  fornication. 

44.  And  they  went  in  to  her,  as  to  a  harlot :  so  went  they  in  unto 
Oolla,  and  Ooliba,  wicked  women. 

45.  They  therefore  are  just  men  :^  these  shall  judge  them  as  adul- 
teresses are  judged,  and  as  shedders  of  blood  are  judged :  because 
they  are  adulteresses,  and  blood  is  in  their  hands. 

46.  For  thus  saith  the  Lord  God :  Bring  a  multitude  upon  them, 
and  deliver  them  over  to  tumult  and  rapine  : 

47.  And  let  peoples  stone  them  with  stones  ;^  and  let  them  be  stab- 
bed with  their  swords :  they  shall  kill  their  sons  and  daughters,  and 
their  houses  they  shall  burn  with  fire. 

48.  And  I  will  take  away  wickedness  out  of  the  land,  and  all 
women  shall  learn  not  to  do  according  to  the  wickedness  of  them. 

"  p.  "  At  esM :"  tranquil,  iecwr©. 

^  l\  «  Sabeans."  H.  is  tliought  to  mean  drunkards,  who  were  admitted  to  join  In  the  orgies.  The 
nropor  name  is  differently  punctuated. 

='  Thfc  women  themselvea  appear  to  have  put  the  bracelet!  and  crowns  on  themselves  to  honor  the  false 
deiUes. 

"  The  Chaldeans,  relatively  to  Jerusalem, «'  Inasmuch  as  by  My  order,  they  torment  the  adulteroua 
and  parricidal."  St.  Jerome. 

"  This  was  the  punishment  of  adulteresses.  John  8  :  5. 


EZEKIEL    XXIV. 


49.  And  tliey  shall  lay  your  wickedness  upon  you,  and  ye  shall 
bear  the  sins  of  your  idols :  and  ye  shall  know  that  I  am  the  Lord 
God. 


CHAPTER    XXiy. 

UNDER  THE  PARABLE  OP  A  BOILING  POT  IS  SHOWN  THE  UTTER  DESTRUCTION  OP 
JERUSALEM  :  FOR  WHICH  THE  JEWS  AT  BABYLON  SHALL  NOT  DARE  MOURN. 

1.  And  the  word  of  the  Lord  came  to  me  in  the  ninth  year/  in  the 
tenth  month,  the  tenth  day  of  the  month,  saying : 

2.  Son  of  man,  write  thee  the  name  of  this  day,  on  which  the  king 
of  Babylon  hath  set  himself  against  Jerusalem  to-day.^ 

3.  And  thou  shalt  speak  a  parable^  to  the  provoking  house,  and  say 
to  them :  Thus  saith  the  Lord  God :  Set  on  a  pot ;  set  it  on,  I  say, 
and  put  water  into  it. 

4.  Heap  together  into  it  the  pieces  thereof,  every  good  piece,  the 
thigh  and  the  shoulder,  choice  pieces  and  full  of  bones. 

5.  Take  the  fattest  of  the  flock,  and  lay  together  piles  of  bones 
under  it ;  the  seething  thereof  is  boiling  hot ;  and  the  bones  thereof 
are  thoroughly  sodden  in  the  midst  of  it. 

6.  Therefore  thus  saith  the  Lord  God :  Woe  to  the  bloody  city,  to 
the  pot  whose  rust*  is  in  it,  and  its  rust  is  not  gone  out  of  it :  cast  it 
out  piece  by  piece ;  there  hath  no  lot  fallen  upon  it. 

7.  For  her  blood  is  in  the  midst  of  her ;  she  hath  shed  it  upon  the 
smooth  rock  :  she  hath  not  shed  it  upon  the  ground,  that  it  might  be 
covered  with  dust. 

8.  And  that  I  might  bring  My  indignation  upon  her,  and  take  My 
vengeance  :  I  have  shed  her  blood  upon  the  smooth  rock,  that  it 
should  not  be  covered. 

9.  Therefore  thus  saith  the  Lord  God :  Woe  to  the  bloody  city,^  of 
which  I  will  make  a  great  bonfire. 

*  From  the  migration  of  Joachin. . 

^  This  was  revealed  to  the  prophet  at  Babylon  on  the  same  day  on  which  it  happened.    4  Kings  25  :  1. 

"  V.  "  Et  dices  proverbium  parabolam."  This  presents  the  Hebrew  idiom,  the  verb  and  noun  ex- 
pressing the  same  idea. 

"■  P.  "Scum."  Michaelis  strongly  maintains  V.,  since  the  rust  falls  from  a  copper  vessel,  when  it  is 
heated  and  then  dipped  in  water.  "Woe  to  the  city  of  blood,  that  is,  to  Jerusalem,  the  pot,  the  rus|> 
that  is  malice,  of  which  is  excessive,  and  although  the  fire  has  been  put  under  it,  yet  its  rust  has  not 
gone  forth  from  it:  for  even  when  taken  and  tormented,  they  have  continued  in  their  former  wickedness. 
Consume  her  piece  by  piece,  let  no  one  escape.  The  lot  has  not  fallen  on  her  in  a  way  that  some  should 
die  and  others  escape,  but  general  destruction  awaits  all."   St.  Jerome. 

'  NahumS:  1;  Hab.  2  :  12. 


d9B  THE  PROPHECY  OF  EZEKIEL. 

10.  Heap  together  the  bones,  which  I  will  burn  with  fire  :  the  flesh 
shall  be  consumed,  and  the  whole  mixture^  shall  be  sodden ;  and  the 
bones  shall  be  consumed. 

11.  Then  set  it  empty  upon  burning  coals,  that  it  may  be  hot,  and 
the  brass  thereof  may  be  melted :  and  let  the  filth  of  it  be  melted  in 
the  midst  thereof,  and  let  the  rust  of  it  be  consumed. 

12.  Great  pains  have  been  taken  f  and  the  great  rust  thereof  is 
not  gone  out,  not  even  by  fire. 

13.  Thy  uncleanness  is  execrable :  because  I  desired  to  cleanse 
thee,  and  thou  art  not  cleansed  from  thy  filthiness :  neither  shalt 
thou  be  cleansed  before  I  cause  My  indignation  to  rest  on  thee. 

14.  I,  the  Lord,  have  spoken :  it  shall  come  to  pass,  and  I  will  do 
it ;  1  will  not  pass  by,  nor  spare,  nor  be  pacified.^  I  will  judge  thee 
according  to  thy  ways,  and  according  to  thy  doings,  saith  the  Lord. 

15.  And  the  word  of  the  Lord  came  to  me,  saying : 

16.  Son  of  man,  behold,  I  take  from  thee  the  desire  of  thy  eyes^ 
with  a  stroke :  and  thou  shalt  not  lament,  nor  weep,  neither  shall  thy 
tears  run  down. 

17.  Sigh"  in  silence,  make  no  mourning  for  the  dead ;  let  the  tire 
of  thy  head  be  upon  thee,^°  and  thy  shoes  on  thy  feet,  and  cover  not 
thy  face,"  nor  eat  the  meat  of  mourners.^^ 

18.  So  I  spake  to  the  people  in  the  morning,  and  my  wife  died  in 
the  evening :  and  I  did  in  the  morning  as  He  had  commanded  me. 

19.  And  the  people  said  to  me :  Why  dost  thou  not  tell  us  what 
these  things  mean  that  thou  doest  ? 

20.  And  I  said  to  them  ;  The  word  of  the  Lord  came  to  me,  say- 
ing: 

21.  Speak  to  the  house  of  Israel :  Thus  saith  the  Lord  God :  Be- 
hold, I  will  profane^^  My  sanctuary,  the  glory  of  your  realm, ^^  and 
the  thing  that  your  eyes  desire,  and  for  which  your  soul  feareth  :  your 
sons,  and  your  daughters,  whom  ye  have  left,  shall  fall  by  the  sword. 

22.  And  ye  shall  do  as  I  have  done :  ye  shall  not  cover  your  faces, 
nor  shall  ye  eat  the  meat  of  mourners. 

23.  Ye  shall  have  crowns  on  your  heads,  and  shoes  on  your  feet : 
ye  shall  not  lament  nor  weep ;  but  ye  shall  pine  away  for  your  ini- 
quities ;  and  every  one  shall  sigh  with  his  brother. 

•  p.  "SpJce  It  well.  •    L.  "Stirring  the  mixture."  ^  R.  V. 

♦   •  P.  •'  Neither  will  I  repent."  »  Thy  wife.  V.  18. 

*°  The  fillet  which  usually  hound  the  head,  was  laid  aside  by  mourners.  Sandals  also  were  dispensed 
with. 

*'  P.  "Lips."    The  lower  part  of  the  face  was  covered  with  the  cloak. 

**  P.  "Of  men."    It  was  usual  to  send  meat  to  mourners  as  an  expression  of  sympathy. 

"  Suffer  It  to  bo  profaned.  "  P.  "  Strength." 


EZEKIEL    XXV.  529 

24.  And  Ezekiel  shall  be  unto  you  for  a  sign  :  according  to  all  that 
he  hath  done,  so  shall  ye  do,  when  this  shall  come  to  pass  :  and  ye  shall 
know  that  I  am  the  Lord  God. 

25.  And  thou,  0  son  of  man,  behold,  in  the  day  wherein  I  will  take 
away  from  them  their  strength,  and  the  joy  of  their  glory,  and  the 
desire  of  their  eyes  upon  which  their  souls  rest,  their  sons  and  their 
daughters : 

26.  In  that  day  when  he  that  escapeth  shall  come  to  thee  to  tell 
thee  : 

27.  In  that  day,  I  say,  shall  thy  mouth  be  opened  to  him  that  hath 
escaped ;  and  thou  shalt  speak,  and  shalt  be  silent  no  more  :  and  thou 
shalt  be  unto  them  for  a  sign ;  and  ye  shall  know  that  I  am  the  Lord. 


CHAPTER   XXV. 

A   PROPHECY   AGAINST   THE   AMMONITES,    MOABITES,  EDOMITES,  AND   PHILISTINES,  FOR 
THEIR   MALICE   AGAINST   THE   ISRAELITES. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  set  thy  face  against  the  children  of  Ammon,  and 
thou  shalt  prophesy  of  them. 

3.  And  thou  shalt  say  to  the  children  of  Ammon :  Hear  ye  the 
word  of  the  Lord  God :  Thus  saith  the  Lord  God :  Because  thou  hast 
said :  Ha,  ha,^  upon  My  sanctuary,  because  it  was  profaned ;  and 
upon  the  land  of  Israel,  because  it  was  laid  waste ;  and  upon  the 
house  of  Juda,  because  they  are  led  into  captivity ; 

4.  Therefore  will  I  deliver  thee  to  the  men  of  the  east^  for  an 
inheritance,  and  they  shall  place  their  sheepcots^  in  thee,  and  shall  set 
up  their  tents  in  thee  :  they  shall  eat  thy  fruits  :  and  they  shall  drink 
thy  milk. 

5.  And  I  will  make  Rabbath^  a  stable^  for  camels,  and  the  children 
of  Ammon  a  couching-place  for  flocks ;  and  ye  shall  know  that  I  am 
the  Lord. 

6.  For  thus  saith  the  Lord  God :  Because  thou  hast  clapped  thy 


^  Because  thou  hast  exulted  in  its  profanation, 

^  The  Arabians  were  so  styled,  but  the  Chaldeans  seem  here  to  be  understood. 

'  P.  "Palaces."    L.  "Towers."    The  Vulgate  is  supported  by  Simonia,  R.,  Zuns,  and  others. 

*  Their  capital.  *  L.  "  A  pasture. 

34 


580  THE  PROPHECY  OF  EZEKIEL. 

hands,  and  stamped  with  thy  foot,  and  hast  rejoiced  with  all  thy  heart 
against  the  land  of  Israel  : 

7.  Therefore  behold,  I  will  stretch  forth  My  hand  upon  thee,  and 
will  deliver  thee  to  be  the  spoil  of  nations,  and  will  cut  thee  off  from 
among  the  peoples,  and  destroy  thee  out  of  the  lands,  and  break  thee 
in  pieces :  and  thou  shalt  know  that  I  am  the  Lord. 

8.  Thus  saith  the  Lord  God :  Because  Moab  and  Seir  have  said : 
Behold,  the  house  of  Juda  is  like  all  other  nations :  • 

9.  Therefore  behold,  I  will  open  the  shoulder^  of  Moab  from  the 
cities,  from  his  cities,  I  say,  and  his  borders,  the  noble  cities  of  the 
land  of  Bethjesimoth,  and  Beelmeon,  and  Cariathaim, 

10.  To  the  people  of  the  east'^  with  the  children  of  Ammon  :^  and  I 
will  give  it  them  for  an  inheritance,  that  there  may  be  no  more  any 
remembrance  of  the  children  of  Ammon  among  the  nations. 

11.  And  I  will  execute  judgments  in  Moab :  and  they  shall  know 
that  I  am  the  Lord. 

12.  Thus  saith  the  Lord  God:  Because  Edom  hath  taken  ven- 
geance to  revenge  herself  of  the  children  of  Juda,  and  hath  greatly 
offended,  and  hath  sought  revenge  of  them  :^ 

13.  Therefore  thus  saith  the  Lord  God :  I  will  stretch  forth  My 
hand  upon  Edom,  and  will  take  away  out  of  it  man  and  beast,  and 
will  make  it  desolate  from  the  south  :^®  and  they  that  are  in  Dedan" 
shall  fall  by  the  sword. 

14.  And  I  will  lay  My  vengeance  upon  Edom^^  by  the  hand  of  My 
people  Israel :  and  they  shall  do  in  Edom  according  to  My  wrath  and 
My  fury  :  and  they  shall  know  My  vengeance,  saith  the  Lord  God. 

15.  Thus  saith  the  Lord  God :  Because  the  Philistines  have  taken 
vengeance,  and  haye  revenged  themselves  with  all  their  mind,  de- 
stroying and  satisfying  old  enmities : 

16.  Therefore  thus  saith  the  Lord  God :  Behold,  I  will  stretch 
forth  My  hand  upon  the  Philistines,  and  will  kill  the  killers,^^  and  will 
destroy  the  remnant  of  the  sea-coast.^^ 


•  St.  Jerome  expounds  this  text  to  this  effect :  "The  Lord  threatens  that  He  will  dissolve,  or  open  the 
shoulder,  namely,  the  strength  and  power  of  Moab  from  its  cities,  so  that  the  Babylonian  conqueror  shall 
also  enter  into  them,  and  that  cities  may  cease  to  be  in  Moab,  and  the  renowned  cities  may  be  destroyed 
in  Its  confines  and  borders."    The  shoulder  is  taken  for  "  the  side."   P. 

'  Moab  is  to  be  thrown  open  to  the  Babylonians,  here  styled  Orientals. 

•  The  Ammonites  foil  first  under  their  power. 

•  They  united  with  the  Chaldeans  against  the  Israelites. 

w  p^  u  Teman."    It  is  here  a  proper  name.  See  also  Jer.  49  :  9. 

"  This  was  to  the  north. 

"  The  Idumeans  were  subdued  by  John  llyrcanus,  about  the  year  128  before  Christ. 

"  H.  P.  "  The  Cherethlm."  It  is  a  proper  name  borne  by  the  I'hilistines,  who  inhabited  the  southern 
coast  of  Palestine,  on  tbs  sea-coast  They  are  thought  to  hare  emigrated  from  Crete,  firom  which  the 
name  may  be  derlTed. 

"  The  Philistines  iohabited  the  coast 


i 


A 


EZEKIEL    XXVI.  631 

17.  And  I  will  execute  great  vengeance  upon  them,  rebuking  them 
in  fury  :  and  they  shall  know  that  I  am  the  Lord,  when  I  shall  lay 
My  vengeance  upon  them. 


CHAPTER   XXVI. 

A    PROPHECY    OF    THE    DESTRUCTION    OF    THE    FAMOUS    CITY    OF    TYRE    BY 
NABUCHODONOSOR. 

1.  And  it  came  to  pass  in  the  eleventh  year,  the  first  day  of  the^ 
month,  that  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  because  Tyre  hath  said  of  Jerusalem :  Aha,  the 
gates  of  the  peoples^  are  broken ;  she  is  turned  to  Me  :^  I  shall  be 
filled,  now  she  is  laid  waste. 

3.  Therefore  thus  saith  the  Lord  God :  Behold,  I  come  against 
thee,  0  Tyre :  and  I  will  cause  many  nations  to  come  up  to  thee,  as 
the  waves  of  the  sea  rise  up. 

4.  And  they  shall  break  down  the  walls  of  Tyre,  and  destroy  the 
towers  thereof:  and  I  will  scrape  her  dust  from  her,  and  make  her 
like  a  smooth  rock. 

5.  She  shall  be  a  drying-place  for  nets  in  the  midst  of  the  sea, 
because  I  have  spoken  it^  saith  the  Lord  God ;  and  she  shall  be  a 
spoil  to  the  nations. 

6.  Her  daughters  also  that  are  in  the  field  shall  be  slain  by  the 
sword :  and  they  shall  know  that  I  am  the  Lord. 

7.  For  thus  saith  the  Lord  God :  Behold,  I  will  bring  against  Tyre 
Nabuchodonosor,  king  of  Babylon,  the  king  of  kings,^  from  the  north, 
with  horses,  and  chariots,  and  horsemen,  and  companies,  and  much 
people. 

8.  Thy  daughters  that  are  in  the  field  he  shall  kill  with  the  sword  : 


*  First.  Infra  30  :  20.  -  The  city  frequented  by  many  nations. 

'  The  overthrow  of  Jerusalem  filled  Tyre  with  hope.  She  regarded  the  ruined  city  as  turning  towards 
her,  and  directing  her  commerce  to  her,  by  which  she  would  be  soon  enriched.  St.  Jerome  represents 
her  as  saying :  "  I  hare  a  very  safe  harbor,  and  since  Jerusalem  is  overthrown,  the  whole  population, 
which  was  governed  by  her  authority,  turns  towards  me." 

*  A  great  king. 


I 


5S2  THE  PROPHECY  OF  EZEKIEL. 

and  he  shall  compass  thee  with  forts,  and.  shall  cast  up  a  mount  round 
about :  and  he  shall  lift  up  the  buckler  against  thee. 

9.  And  he  shall  set  engines  of  war  and  battering  rams^  against  thy 
walls,  and  he  shall  destroy  thy  towers  with  his  arms. 

10.  By  reason  of  the  multitude  of  his  horses,  their  dust  shall  cover 
thee  :  thy  walls  shall  shake  at  the  noise  of  the  horsemen,  and  wheels, 
and  chariots,  when  they  shall  go  in  at  thy  gates,  as  by  the  entrance 
of  a  city  that  is  destroyed.** 

11.  With  the  hoofs  of  his  horses  he  shall  tread  down  all  thy 
streets:  thy  people  he  shall  kill  with  the  sword;  and  thy  noble^ 
statues  shall  fall  to  the  ground. 

12.  They  shall  waste  thy  riches :  they  shall  make  a  spoil  of  thy 
merchandise :  and  they  shall  destroy  thy  walls,  and  pull  down  thy 
fine  houses :  and  they  shall  lay  thy  stones,  and  thy  timber,  and  thy 
dust  in  the  midst  of  the  waters. 

13.  And  I  will  make  the  multitude  of  thy  songs^  cease ;  and  the 
sound  of  thy  harps  shall  be  heard  no  more. 

14.  And  I  will  make  thee  like  a  naked  rock  ;  thou  shalt  be  a  dry- 
ing-place for  nets  ;  neither  shalt  thou  be  built  any  more  :^  for  I  have 
spoken  it,  saith  the  Lord  God. 

15.  Thus  saith  the  Lord  God  to  Tyre :  Shall  not  the  islands  shake 
at  the  sound  of  thy  fall,  and  the  groans  of  thy  slain,  when  they  shall 
be  killed  in  the  midst  of  thee  ? 

16.  Then  all  the  princes  of  the  sea  shall  come  down  from  their 
thrones,  and  take  ofi"  their  robes,  and  cast  away  their  broidered  gar- 
ments, and  be  clothed  with  astonishment  :^^  they  shall  sit  on  the 
ground,  and  with  amazement  shall  wonder  at  thy  sudden  fall." 

17.  And  taking  up  a  lamentation  over  thee,  they  shall  say  to  thee : 
How  art  thou  fallen,  that  dwellest  in  the  sea,^^  renowned  city  that . 
was  strong  in  the  sea,  with  thy  inhabitants  whom  all  did  dread  ? 

18.  Now  shall  the  ships*^  be  astonished  in  the  day  of  thy  terror: 


»  TbeM  are  two  traDBlstions  of  one  phrase.  "^  T.  "Wherein  a  breach  is  made." 

'  V.  "Nobill«."  II.  L.  "The  statues  of  thy  strength."  It  means  statues  of  idols j  or,  as  some  think. 
of  celebrated  heroes.    P.  "  Thy  strong  garrisons.''    This  meaning  is  not  generally  admitted. 

•  J^r.  7  :  31. 

■  The  ancient  Tyre  was  not  rebuilt,  but  a  new  city  arose  after  seventy  years  in  its  neighborhood,  less 
splendid  and  powerful.  Isai.  23  :  17. 

"  r.  "  With  trembling"  In  deep  consternation  they  shall  cast  aside  their  robes,  and  remain  trembling 
on  the  ground,  drawing  around  them  some  coarse  mantle  for  protection. 

«»  H.  U.  "  At  thee." 

»"  P.  "Inhabited  of  seafaring  men."  L.  "Inhabited  (gafely)  by  reason  of  the  seas."  Others  under-, 
stand  it:  "inhabited  ttom  olden  time."  Lit  "Inhabited  by  tha  seas:"  which  some  understand  of 
mariners. 

"  St  Jerome  seems  to  have  road :  p'V,  ships.    It  now  reads:  pNH-    P-  "Isles." 


BZEKIEL    XXVII.  533 

and  the  islands  in  the  sea  shall  be  troubled  because  no  one  cometh 
out  of  thee.^^ 

19.  For  thus  saith  the  Lord  God :  When  I  shall  make  thee  a  deso- 
late city  like  the  cities  that  are  not  inhabited  ;  and  shall  bring  the 
deep  upon  thee,  and  many  waters  shall  cover  thee  : 

20.  And  when  I  shall  bring  thee  down  with  those  that  descend  into 
the  pit  to  the  people  of  olden  time,^  and  shall  set  thee  in  the  lowest 
parts  of  the  earth  as  places  desolate  of  old,  with  them  that  are  brought 
down  into  the  pit,  that  thou  be  not  inhabited  :  and  when  I  shall  give 
glory  in  the  land  of  the  living, 

21.  I  will  bring  thee  to  nothing ;  and  thou  shalt  not  be ;  and  if 
thou  be  sought  for,  thou  shalt  not  be  found  any  more  forever,  saith 
the  Lord  God. 


CHAPTER   XXVIL 

A  DESCRIPTION  OP  THE  GLORY  AND  RICHES  OF  TYRE  ;  AND  OF  HER  IRRECOVERABLE 

FALL. 

V 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Thou  therefore,  0  son  of  man,  take  up  a  lamentation  for  Tyre : 

3.  And  say  to  Tyre  that  dwelleth  at  the  entry  of  the  sea,^  being 
the  mart  of  the  peoples  for  many  islands :  Thus  saith  the  Lord  God  : 
0  Tyre,  thou  hast  said  :  I  am  of  perfect  beauty, 

4.  And  situate^  in  the  heart  of  the  sea.  Thy  neighbors^  that  built 
thee,^  have  perfected  thy  beauty  : 

5.  With  fir-trees  of  Sanir^  they  have  built  thee,  with  all  sea-planks  :^ 
they  have  taken  cedars  from  Libanus  to  make  thee  masts. 

6.  They  have  cut  thy  oars  out  of  the  oaks  of  Basan :  and  they^ 


"  p.  "  At  thy  departure,"— the  going  forth  into  captivity. 
»P. 

*  Countries  approachable  by  sea  were  called  islands  by  the  Hebrews. 

^  H.  P.  "  Thy  borders  are  in  the  midst  of  the  seas."  The  city  of  Tyre  was  built  on  a  rock,  at  the  dis- 
tance of  half  a  mile  from  the  land,  with  which  it  was  afterwards  united  by  a  tongue  of  land  formed  by 
Nabuchodonosor,  and  by  Alexander. 

^  V.  "Finitimi  tui."    This  may  have  been  put  for  ••  fines  tui:"  thy  borders. 

*  Thy  builders.  ,  *  This  was  a  mountain  near  Libanus. 

^  Timber  suited  to  shipbuilding.  L.  "  All  thy  woodwork."  DTiH  7-  Some  take  it  for  two  rows  of 
ship-boards. 

''  P.  "The  company  of  the  Ashurites."  D'''^iyX-ni3-  It  is  taken  by  some  as  an  epithet  of  the  ivory, 
Bochart  thinks  that  it  means  incased  in  boxwood,  which  was  founcj  in  Corsica  and  other  islands  adjacent 
to  Italy.    L.  "  Thy  rudder  had  they  made  inlaid  with  ivory  of  boxwood." 


684  THE    PROPHECY    OF    EZEKIBL. 

have  made  thee  benches  of  Indian  ivory,  and  cabins,  with  things 
brought  from  the  islands  of  Italy.® 

T.  Fine  broidered  linen  from  Egypt  was  woven  for  thy  sail,  to  be 
spread  on  thy  mast ;  blue  and  purple  from  the  islands  of  Elisa,^  were 
made  thy  covering.^" 

8.  The  inhabitants  of  Sidon,  and  the  Aradians^^  were  thy  rowers : 
thy  wise  men,  0  Tyre,  were  thy  pilots. 

9.  The  ancients  of  Gebal,^^  and  the  wise  men  thereof  furnished 
mariners  for  the  service  of  thy  various  furniture  :^^  all  the  ships  of  the 
sea,  and  their  mariners  were  thy  factors. 

10.  The  Persians,  and  Lydians,  and  the  Lybians  were  thy  soldiers 
in  thy  army :  they  hanged  up  the  buckler  and  the  helmet  in  thee  for 
thy  ornament. 

11.  The  men  of  Arad  were  with  thy  army  upon  thy  walls  round 
about :  the  Pygmeans^*  also  that  were  in  thy  towers,  hung  up  their 
quivers  on  thy  walls  round  about ;  they  perfected  thy  beauty. 

12.  The  Carthaginians^^  thy  merchants  supplied  thy  fairs  with  a 
multitude  of  all  kinds  of  riches,  with  silver,  iron,  tin,  and  lead. 

13.  Greece,^^  Thubal,  and  Mosoch,  they  were  thy  merchants :  they 
brought  to  thy  people  slaves^^  and  vessels  of  brass. ^® 

14.'  From  the  house  of  Thogorma^®  they  brought  horses,  and  horse- 
men, and  mules,  to  thy  market. 

15.  The  men  of  Dedan^  were  thy  merchants  :  many  islands  were 
the  traffic  of  thy  hand  :^^  they  exchanged  for  thy  price^  teeth  of 
ivory ,^  and  ebony. 


•  p.  *'  Chlttim."    All  the  isles  to  the  west  of  Greece  seem  to  he  emhraced  hy  this  term. 

•  In  the  Ionian  sea.  Tyre  itself  was  famous  for  purple,  but  various  articles  of  lawn  and  other  material, 
which  were  afterwards  purple-dyed,  were  imported  from  the  Grecian  isles  of  the  Peloponnesus. 

"*  The  awning  was  spread  over  the  vessel,  forming  a  kind  of  tent,  and  affording  a  protection  from  rain 
and  heat. 

"  Islanders  living  near  the  coast  of  Phenicia. 

"  A  city  of  Phenicia,  called  by  the  Greeks  Byblos. 

"  P.  "Were  in  thee  thy  calkers :"  they  repaired  the  vessels. 

"  H.  P.  "  The  Gammadins:"  they  are  not  otherwise  known. 

**  n.  P.  "  Tarshish."  Carthage,  in  Africa,  or  in  Spain,  is  thought  to  be  meant  Spain  abounded  in 
metals.    Calmet  understands  the  text  of  Tharsus,  in  Cilicia. 

*■  P.  "Javan,"— Ionia.  Thubal  is  thought  to  be  Tibaris,  near  the  Euxine  Sea.  Mosoch  divides  Iberia 
from  Armenia. 

'•'*  SlaTes  wer«  commonly  sold:  those  of  Greece  were  specially  sought  after. 

»•  L.  "  Copper." 

"  Phrygia,  according  to  St.  Jerome. 

°°  This  was  a  town  near  the  i'erHlan  Gulf,  founded  by  Dedan,  son  of  Kegma.  Gen.  10  :  7.  It  is  difierent 
from  a  city  of  the  same  name  in  Idumea. 

**  Many  islands  trafllcked  in  her  goods. 

•  P.  •'  They  brought  thee  for  a  present."  Presents  made  by  merchants  generally  suppose  an  equiva- 
lent, as  v.  intimates. 

"  P.  "  Horns  of  ivory :"  the  teotl^  of  the  elephant  were  sometimes  so  called  from  their  size  and 
itrength. 


EZEKIEL    XXVII.  535 

16.  The  Syrian  was  thy  merchant  by  reason  of  the  multitude  of 
thy  works :  they  set  forth  precious  stones,  and  purple,  and  broidered 
works,  and  fine  linen,  and  silk,^*  and  an  agate^  in  th^y  market. 

17.  Juda  and  the  land  of  Israel,  they  were  thy  merchants  with  the 
best  corn  :  they  set  forth  balm,^*^  and  honey,  and  oil,  and  rosin  in  thy 
fairs. 

18.  The  men^^  of  Damascus  were  thy  merchants  in  the  multitude  of 
thy  works,  in  the  multitude  of  divers  riches,  in  rich  wine,  in  wool  of 
the  best  color. 

19.  Dan,^^  and  Greece,^  and  MoseP  have  set  forth  in  thy  marts 
wrought  iron :  stacte  and  calamus  were  in  thy  market. 

20.  The  men  of  Dedan  were  thy  merchants  in  tapestry  for  seats.^^ 

21.  Arabia,  and  all  the  princes  of  Cedar,  they  Were  the  merchants 
of  thy  hand :  thy  merchants  came  to  thee  with  lambs,  and  rams,  and 
kids. 

22.  The  sellers  of  Saba  and  Reema,  they  were  thy  merchants ; 
with  all  the  best  spices,  and  precious  stones,  and  gold,  which  they  set 
forth  in  thy  market. 

23.  Haran,  and  Chene,  and  Eden,  were  thy  merchants ;  Saba,  As- 
sur,  and  Chelmad  sold  to  thee. 

24.  They  were  thy  merchants  in  divers  manners,  with  bales  of 
\A\x.Q-cloth,  and  of  embroidered  work,  and  of  precious  riches,  which 
were  wrapped  up,  and  bound  with  cords  :  they  had  cedars  also  in  thy 
merchandise. 

25.  The  ships  of  the  sea^  were  thy  chiefs  in  thy  merchandise  : 
and  thou  wast  replenished,  and  glorified  exceedingly  in  the  heart  of 
the  sea. 

26.  Thy  rowers  have  brought  thee  into  great  waters :  the  south^ 
wind  hath  broken  thee  in  the  heart  of  the  sea. 


^  Job  28  :  18,    P.  "Coral."    The  exact  meaning  is  uncertain. 

"^^  St.  Jerome,  with  the  ancient  interpreters,  retained  H,  chodchod, 

^  P.  "  Minnith  and  Pannag."  The  former  is  the  name  of  a  cily  beyond  the  Jordan.  Judges  11 :  33.  The 
other  term  is  thought  to  denote  a  kind  of  cake. 

^  "  The  men  of."    This  is  not  in  the  text. 

^  ni.  This  can  scarcely  mean  the  tribe  of  Dan,  since  there  is  nothing  in  the  context  to  suggest  it. 
Michaelis  takes  the  first  letter  to  be  part  of  the  name,  which  he  conjectures  marks  a  place  in  Arabia  Felix. 

^  Javan  usually  means  Ionia,  or  Greece.  Here  it  is  thought  to  denote  a  place  in  Arabia,  from  which 
spices  were  brought  to  Tyre.  Manufactured  iron  was  also  brought  from  thence,  the  ore  being  at  that 
time  found  there,  and  the  Arabians  working  it  successfully. 

^  P.  "Going  to  and  fro."  Symmachus  translated  H.  to  this  effect.  Aquila  takes  it  to  be  a  proper 
name  preceded  by  a  preposition:  "from  Uzal,"  the  metropolis  of  Arabia  Felix. 

'*  P.  "For  chariots."  R.  prefers  V.,  and  thinks  that  the  tapestry  was  spread  on  the  ground,  it  being 
customary  in  the  East  to  sit  on  it. 

^  P.  "  Tarshish." 

^  P.  "  Did  sing  of  thee."    L.  "  Were  thy  caravans."  ^  H.  P.  "  East." 


536  THE    PROPHECY    OF    EZEKIEl! 

27.  Thy  riches,  and  thy  treasures,^  and  thy  manifold  furniture,^^ 
thy  mariners,  and  thy  pilots,  who  kept  thy  goods,^''  and  were  chief 
over  thy  people ;  thy  men  of  war  also,  that  were  in  thee  with  all  thy 
multitude^  that  is  in  the  midst  of  thee ;  shall  fall  in  the  heart  of  the 
sea  in  the  day  of  thy  ruin. 

28.  Thy  fleets  shall  be  troubled^  at  the  sound  of  the  cry  of  thy 
pilots. 

29.  And  all  that  handled  the  oar  shall  come  down  from  their  ships : 
the  mariners  and  all  the  pilots  of  the  sea  shall  stand  upon  the  land : 

30.  And  they  shall  mourn  over  thee  with  a  loud  voice,  and  shall 
cry  bitterly :  and  they  shall  cast  up  dust  upon  their  heads,  and  shall 
be  sprinkled  with  ashes. 

31.  And  they  shall  shave  themselves  bald  for  thee,  and  shall  be 
girded  with  hair-cloth :  and  they  shall  weep  for  thee  with  bitterness 
of  soul  with  most  bitter  weeping. 

32.  And  they  shall  take  up  a  mournful  song  for  thee,  and  shall 
lament  thee :  What  city  is  like  Tyre,  which  is  become  silent^°  in  the 
midst  of  the  sea  ? 

33.  Which  by  thy  merchandise  that  went  from  thee  by  sea,  didst 
fill  many  peoples :  which  by  the  multitude  of  thy  riches,  and  of  j;hy 
peoples,  didst  enrich  the  kings  of  the  earth. 

34.  Now  thou  art  destroyed  by  the  sea ;  thy  riches  are  in  the  bot- 
tom of  the  waters ;  and  all  the  multitude  that  was  in  the  midst  of 
thee  is  fallen. 

35.  All  the  inhabitants  of  the  islands  are  astonished  at  thee  :  and 
all  their  kings  being  struck  with  the  storm*^  have  changed  their  coun- 
tenance. 

36.  The  merchants  of  the  peoples  have  hissed  at  thee :  thou  art 
brought  to  nothing  ;  and  thou  shalt  never  be  any  more. 


•»  H.  p.  "Thy  fairs." 

"  II,  P.  "Thy  merchandise."  *"  H.  P.  "Thy  calkers." 

"  The  mass  of  the  people  is  mentioned,  with  a  view  to  intimate  that  the  figurative  description  of  the 
'veSMl  is  to  be  applied  to  the  people  of  Tyre. 
»  P.  "  The  suburbs  shall  shake." 

*»  P.  "  Like  the  destroyed."    V.  translates  it  literally.    R.  refers  it  to  her  former  tranquil  state. 
*^  With  horror.    The  same  term,  in  I.<iai.  28  :  2,  means  a  storm. 


EZEKIEL    XXVIII.  •  537 


CHAPTER   XXVIII. 

THE  KING  OF  TYRE,  "WHO  AFFECTED  TO  BE  LIKE  TO  GOD,  SHALL  FALL  UNDER  THE 
LIKE  SENTENCE  WITH  LTJCIFER.  THE  JUDGMENT  OF  SIDON.  THE  RESTORATION 
OP   ISRAEL. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  say  to  the  prince  of  Tyre :  Thus  saith  the  Lord 
God :  Because  thy  heart  is  lifted  up,  and  thou  hast  said :  I  am^  God, 
and  I  sit  in  the  chair  of  God^  in  the  heart  of  the  sea ;  whereas  thou 
art  a  man,  and  not  God ;  and  thou  hast  set  thy  heart  as  if  it  were 
the  heart  of  God.^ 

3.  Behold,  thou  art  wiser  than  Daniel  :^  no  secret  is  hid  from  thee. 

4.  In  thy  wisdom  and  thy  understanding  thou  hast  made  thyself 
strong  ;  and  hast  gotten  gold,  and  silver  into  thy  treasures. 

5.  By  the  greatness  of  thy  wisdom,  and  by  thy  traffic,  thou  hast 
increased  thy  strength  :^  and  thy  heart  is  lifted  up  with  thy  strength. 

6.  Therefore,  thus  saith  the  Lord  God  :  Because  thy  heart  is  lifted 
up  as  the  heart  of  God  :^ 

7.  Therefore  behold,  I  will  bring  upon  thee  strangers  the  strongest 
of  the  nations :  and  they  shall  draw  their  swords  against  the  beauty 
of  thy  wisdom  -J  and  they  shall  defile  thy  beauty.^ 

8.  They  shall  kill  thee,  and  bring  thee  down  ;^  and  thou  shalt  die 
the  death^''  of  them  that  are  slain,"  in  the  heart  of  the  sea.^^ 

9.  Wilt  thou  yet  say  before  them  that  slay  thee :  I  am  God ; 
whereas  thou  art  a  man,  and  not  God,  in  the  hand  of  them  that  slay 
thee  ? 

10.  Thou  shalt  die  the  death  of  the  uncircumcised^^  by  the  hand  of 
strangers :  for  I  have  spoken  it,  saith  the  Lord  God. 

11.  And  the  word  of  the  Lord  came  to  me,  saying  :  Son  of  man, 
take  up  a  lamentation  upon  the  king  of  Tyre : 

^  Princes  easily  flg,tter  themselves  that  they  are  something  more  than  men. 

^  Enthroned  on  the  island.  ^  This  pride  is  almost  inconceivable. 

*  Daniel  lived  at  this  time  in  Babylon.  The  fame  of  his  wisdom  spread  around.  It  is  calculated  that 
he  had  only  reached  his  thirty-eighth  year. 

*  This  is  the  original  meaning  of  H.,  which  here,  however,  means  riches. 

"  With  a  feeling  of  strength,  as  if  divine.  The  pride  of  the  king  of  Tyre  is  described  with  reference 
to  the  prince  of  the  rebel  angels.    The  description  manifestly  regards  a  superior  being. 

''  Against  thee,  who  art  so  wise  and  successful. 

»  Splendor.  »  H.  P.  "  To  the  pit." 

»"  H.  P.  "Deaths."  "  Stabbed. 

'"  His  death  is  to  take  place  on  the  island  where  he  reigned  in  apparent  security. 
"  Of  the  profane  heathen. 


538  THE    PROPHECY    OF    EZEKIEL. 

12.  And  say  to  him  :  Thus  saith  the  Lord  God :  Thou  wast  the 
seal  of  resemblance,*^  full  of  wisdom,  and  perfect  in  beauty, 

13.  Thou  wast  in  the  pleasures  of  the  paradise^^  of  God :  every 
precious  stone  was  thy  covering  '}^  the  sardius,  the  topaz,  and  the 
jasper,  the  chrysolite,  and  the  onyx,  and  the  beryl,  the  sapphire,  and 
the  carbuncle,  and  the  emerald ;  gold  the  work  of  thy  beauty  ;^^  and 
thy  pipes  were  prepared  in  the  day  that  thou  wast  created. 

14.  Thou  a  cherub  stretched  out,^^  and  protecting,  and  I  set  thee 
in  the  holy  mountain  of  God,  thou  hast  walked  in  the  midst  of  the 
stones  of  fire.^^ 

15.  Thou  wast  perfect  in  thy  ways  from  the  day  of  thy  creation, 
until  iniquity  was  found  in  thee. 

16.  By  the  multitude  of  thy  merchandise,  thy  inner  parts  were 
filled  with  iniquity,^^  and  thou  hast  sinned :  and  I  cast  thee  out  from 
the  mountain  of  God,  and  destroyed  thee,  0  covering  cherub,  out  of 
the  midst  of  the  stones  of  fire. 

17.  And  thy  heart  was  lifted  up  with  thy  beauty :  thou  hast  lost 
thy  wisdom  in  thy  beauty :  I  have  cast  thee  to  the  ground :  I  have 
set  thee  before  the  face  of  kings,  that  they  might  behold  thee.^^ 

18.  Thou  hast  defiled  thy  sanctuaries  by  the  multitude  of  thy  ini- 
quities, and  by  the  iniquity  of  thy  traffic  :  therefore  I  will  bring  forth 
a  fire  from  the  midst  of  thee,  to  devour  thee,  and  I  will  make  thee  as 
ashes  upon  the  earth  in  the  sight  of  all  that  see  thee. 

19.  All  that  shall  see  thee  among  the  nations,  shall  be  astonished 
at  thee  :  thou  art  brought  to  nothing ;  and  thou  shalt  never  be  any 
more. 

20.  And  the  word  of  the  Lord  came  to  me,  saying  : 

21.  Son  of  man,  set  thy  face  against  Sidon  :  and  thou  shalt  pro- 
phesy of  it, 

22.  And  shalt  say:  Thus  saith  the  Lord  God:  Behold,  I  come 
against  thee,  Sidon ;  and  I  will  be  glorified  in  the  midst  of  thee :  and 


"  p.  "Thoa  sealest  up  the  sum."  The  text  seems  to  mean:  '<tbou  art  a  perfect  impressioD,"— an 
exact  representation  of  a  seal.  L.  *' Complete  in  outline."  The  prince  reflected,  in  some  degree,  the 
Divine  perfections,  which  had  been  stamped  on  him  by  the  hand  of  God. 

"  H.  P.  "In  Eden  the  garden."  This  may  be  understood  of  Tyre  itself,  as  a  place  of  delight  and 
beauty. 

"  His  robes  were  adorned  with  diamonds. 

"  P.  "Of  thy  tabrets  and  of  thy  pipes."  Something  lllce  a  tabret,  studded  with  precious  stones,  is 
meant  by  the  former  II.  term.  The  enjoyment  of  music  is  added  to  the  elegance  of  vesture  in  describing 
the  city. 

'*  The  particle  of  similitude  is  understood.  The  king  is  compared  to  a  cherub  with  outspread  wings. 
P.  "  The  anointed  cherub."    R.  V. 

*^  The  precious  stones  which  glittered  on  his  robes  are  so  itylect, 

*  H.  P.  "  Violence,"- fraud.  »  Humbled  and  degraded. 


EZEKIEL    XXIX.  539 

they  shall  know  that  I  am  the  Lord,  when  I  shall  execute  judgments 
in  her,  and  shall  be  sanctified^^  in  her. 

23.  And  I  will  send  into  her  pestilence,  and  blood  in  her  streets : 
and  they  shall  fall  being  slain  by  the  sword  on  all  sides  in  the  midst 
thereof;  and  they  shall  know  that  I  am  the  Lord. 

24.  And  the  house  of  Israel  shall  have  no  more  a  stumbling-block 
of  bitterness,^^  nor  a  thorn  causing  pain  on  every  side  round  about 
them,  of  them  that  are  against  them :  and  they  shall  know  that  I  am 
the  Lord  God. 

25.  Thus  saith  the  Lord  God  :  When  I  shall  have  gathered  to- 
gether the  house  of  Israel  out  of  the  peoples  among  whom  they  are 
scattered,  I  will  be  sanctified  in  them  before  the  Gentiles  ;  and  they 
shall  dwell  in  their  own  land,  which  I  gave  to  My  servant  Jacob. 

26.  And  they  shall  dwell  therein  secure  :  and  they  shall  build 
houses,  and  shall  plant  vineyards,  and  shall  dwell  with  confidence, 
when  I  shall  have  executed  judgments  upon  all  that  are  their  enemies 
round  about :  and  they  shall  know  that  I  am  the  Lord  their  God. 


CHAPTER   XXIX. 

THE  KING  OF  EGYPT  SHALL  BE  OVERTHROWN,  AND  HIS  KINGDOM  WASTED  :  IT  SHALL 
BE  GIVEN  TO  NABUCHODONOSOR  FOR  HIS  ^RVICE  AGAINST  TYRE. 

1.  In  the  tenth  year,  the  tenth  month,  the  eleventh^  day  of  the 
month,  the  word  of  the  Lord  came  to  me,  saying  : 

2.  Son  of  man,  set  thy  face  against  Pharao,^  king  of  Egypt :  and 
thou  shalt  prophesy  of  ^  him,  and  of  all  Egypt  : 

3.  Speak,  and  say :  Thus  saith  the  Lord  God :  Behold,  I  come 
against  thee,  Pharao,  king  of  Egypt,  thou  great  dragon'*  that  liest  in 
the  midst  of  thy  rivers,  and  sayest :  The  river  is  mine,^  and  I  made 
myself.^ 

"  Glorified. 

^  P.  "  A  pricking  brier."    This  was  a  familiar  image.  Jos.  23  :  13. 

*  H.P.  "Twelfth." 

'  This  name  was  common  to  the  Egyptian  kings  during  many  centuries. 
=  P.  "Against." 

*  According  to  many  interpreters,  the  crocodile  is  taken  as  an  image  of  Pharao. 

*  H.  P.  "My  river  is  mine  own." 

*  P.  "1  have  made  it  for  myself."  R.  V.  "The  pride  of  Pharao  makes  him  regard  himself  as  if  self- 
created  and  independent."  The  same  phrase  occurs  without  the  pronoun,  v.  9.  The  river  Nile  was  the 
great  source  of  the  fertility  of  Egypt,  by  the  periodical  overflow  of  its  waters.  Channels,  conveying  its 
streams  through  the  coijntry,  had  been  made  by  order  of  Pharao. 


540  THE  PROPHECY  OF  EZEKIEL. 

4.  But  I  will  put  a  bridle^  in  thy  jaws  :  and  I  will  cause  the  fish  of 
thy  rivers^  to  stick  to  thy  scales :  and  I  will  draw  thee  out  of  the 
midst  of  thy  rivers,  and  all  thy  fish  shall  stick  to  thy  scales. 

5.  And  I  will  cast  thee  forth  into  the  desert,  and  all  the  fish  of  thy 
river:  thou  shalt  fall  upon  the  face  of  the  earth:  thou  shalt  not  be 
taken  up,  nor  gathered  together  :®  I  have  given  thee  for  meat  to  the 
beasts  of  the  earth,  and  to  the  fowls  of  the  air. 

6.  And  all  the  inhabitants  of  Egypt  shall  know  that  I  am  the 
Lord :  because  thou  hast  been  a  stafi"  of  reed*®  to  the  house  of  Israel. 

7.  "When  they  took  hold  of  thee  with  the"  hand,  thou  didst  break, 
and  rend  all  their  shoulder  :*^  and  when  they  leaned  upon  thee,  thou 
brakest,  and  weakenedest  all  their  loins. 

8.  Therefore  thus  saith  the  Lord  God :  Behold,  I  will  bring  the 
sword  upon  thee,  and  cut  off  man  and  beast  out  of  thee. 

9.  And  the  land  of  Egypt  shall  become  a  desert  and  a  wilderness : 
and  they  shall  know  that  I  am  the  Lord :  because  thou  hast  said : 
The  river  is  mine,  and  I  made  it. 

10.  Therefore,  behold  I  come  against  thee  and  thy  rivers :  and  I 
will  make  the  land  of  Egypt  utterly  desolate,  and  wasted  by  the 
sword,  from  the  tower^^  of  Syene  even  to  the  borders  of  Ethiopia. 

11.  The  foot  of  man  shall  not  pass  through  it,  neither  shall  the 
foot  of  beast  go  through  it ;  nor  shall  it  be  inhabited  during  forty 
years.*^ 

12.  And  I  will  make  the  land  of  Egypt  desolate  in  the  midst  of 
the  lands  that  are  desolate,  and  the  cities  thereof  in  the  midst  of  the 
cities  that  are  destroyed  :*^  and  they  shall  be  desolate  for  forty  years : 
and  I  will  scatter  the  Egyptians  among  the  nations,  and  will  disperse 
them  through  the  countries. 

13.  For  thus  saith  the  Lord  God  :  At  the  end  of  forty  years  I  will 
gather  the  Egyptians  from  the  peoples  among  whom  they  had  been 
scattered. 

'  H.  P.  "  Hooks."  ■  His  olHcers  and  subjects  are  meant. 

•  As  worthless  fish  are  cast  away,  so  his  forces  are  to  be  left  in  prey  to  birds  and  beasts.  This  was 
literally  fulfilled,  when  Pbarao  Hophra  led  forth  hia  troops  to  the  territory  of  Gyrene,  to  restore  king 
Aricia  to  the  throne  of  Libya,  from  which  he  had  been  deposed  by  the  Cyreneans,  aided  by  the  Greeiks. 
The  whole  army  perished. 

'"  Isaiah  36  :  C.    Insufficient  for  support,  and  a  cause  of  suffering. 

"  U.  P.  '*  Thy  hand."  Dathe  and  De  Iloasi  reject  this  reading,  and  adopt  the  marginal  one,  conformable 
to  v.,  which  is  found  in  many  MSS.    R.  understands  the  pronoun  of  a  handle  to  the  reed. 

"  This  is  taken  by  synecdoche  for  the  arm.  Egyptian  reeds,  when  hardened  and  sharpened,  were  used 
as  instruments,  which  sometimes  seriously  injurt-d  those  who  handled  them  without  care. 

'*  Some  think  that  II.  4s  a  proper  name,  Migdol,  or  as  Sept.  wrote  it,  )Iagdalon,  the  southern  extremity, 
as  8yen«  is  the  northern  boundary  of  Egypt  towards  Ethiopia. 

'•  This  threat  does  not  appear  to  have  been  executed  to  the  letter.  St.  Jerome  obserres  that  the  number 
of  forty  is  usually  employed  to  designate  penal  inflictions. 

'*  Egypt  shall  be  of  the  number  of  ruined  kingdom.^. 


EZEKIEL    XXIX.  '  541 

14.  And  I  will  bring  back  the  captivity  of  Egypt,  and  will  place 
them  in  the  land  of  Phathures,^^  in  the  land  of  their  nativity  :^^  and 
they  shall  be  there  a  low  kingdom  : 

15.  It  shall  be  the  lowest  among  kingdoms :  and  it  shall  no  more 
be  exalted  over  the  nations :  and  I  will  diminish  them,  that  they  shall 
rule  no  more  over  the  nations. 

16.  And  they  shall  be  no  more  the  confidence^^  of  the  house  of 
Israel,  teaching  iniquity ,^^  that  they  may  flee,  and  follow  them :  and 
they  shall  know  that  I  am  the  Lord  God. 

17.  And  it  came  to  pass  in  the  seven  and  twentieth  yeai',  in  the 
first  month,  in  the  first  of  the  month,  that  the  word  of  the  Lord  came 
to  me,  saying : 

18.  Son  of  man,  Nabuchodonosor,  king  of  Babylon,  hath  made  his 
army  undergo  hard  service  against  Tyre  :  every  head  was  made  bald, 
and  every  shoulder  was  peeled :  and  there  hath  been  no  reward  given 
him,  nor  his  army  for  Tyre,  for  the  service  that  he  rendered  Me 
against  it. 

19.  Therefore  thus  saith  the  Lord  God :  Behold,  I  will  set  Nabu- 
chodonosor,  the  king  of  Babylon,  in  the  land  of  Egypt :  and  he  shall 
take  her  multitude,  and  take  the  booty  thereof  for  a  prey,  and  rifle 
the  spoils  thereof:  and  it  shall  be  wages  for  his  army, 

20.  And  for  the  service  that  he  hath  done  Me  against  it :  I  have 
given  him  the  land  of  Egypt,  because  he  hath  labored  for  Me,^*^  saith 
the  Lord  God. 

21.  In  that  day  a  horn  shall  bud  forth^^  to  the  house  of  Israel ;  and 
I  will  give  thee  an  open  mouth^  in  the  midst  of  them :  and  they  shall 
know  that  I  am  the  Lord. 


**  This  is  ascertained  to  be  Thebais,  or  Upper  Egypt. 

"  R.  V.  The  same  term  occurs,  supra  16  :  3.  The  inhabitants  of  Lower  Egypt  came  originally  from 
that  country. 

"  Reliance. 

'^  Encouraging  them  to  revolt.  P.  "  Which  bringeth  their  iniquity  to  remembrance,  when  they  shall 
look  after  them."  The  Egyptians,  by  giving  the  Israelites  hopes  of  support,  were  the  occasion  of  their 
provoking  the  Divine  displeasure,  by  new  attempts  to  revolt  from  their  Assyrian  masters. 

^  Nabuchodonosor  unconsciously  executed  the  Divine  decrees  against  Tyre,  and  thus  served  God, 
■without  meriting  any  reward;  yet,  in  the  mysterious  counsels  of  Providence,  temporal  rewards  are 
bestowed  for  services  rendered  in  this  material  way. 

^  The  Messiah  appears  to  be  here  designated.  The  time  of  his  advent  is  not  determined  by  the  words : 
"in  that  day ;"  which,  in  scriptural  style,  are  indefinite. 

'^  Freedom  of  speech  and  courage. 


542  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER  XXX. 

THE  DESOLATION  OF  EGYPT  AND  HER  HELPERS  :  ALL  HER  CITIES  SHALL  BE 

WASTED. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  prophesy,  and  say :  Thus  saith  the  Lord  God : 
Howl  ye,  woe,  woe  to  the  day : 

3.  For  the  day  is  near ;  yea  the  day  of  the  Lor^  is  near  :^  a  cloudy 
day,  it  shall  be  the  time  of  the  nations. 

4.  And  the  sword  shall  come  upon  Egypt :  and  there  shall  be 
dread'  in  Ethiopia  when  the  wounded  shall  fall  in  Egypt,  and  the 
multitude  thereof  shall  be  taken  away,  and  the  foundations  thereof 
shall  be  destroyed. 

5.  Ethiopia,  and  Lybia,  and  Lydia,^  and  all  the  rest  of  the  crowd,^ 
and  Chub,^  and  the  children  of  the  land  of  the  covenant,®  shall  fall 
with  them  by  the  sword. 

6.  Thus  saith  the  Lord  God :  They  also  that  uphold  Egypt  shall 
fall :  and  the  pride  of  her  empire  shall  be  brought  down :  from  the 
tower  of  Syene  shall  they  fall  in  it  by  the  sword,  saith  the  Lord,  the 
God  of  hosts  :^ 

T.  And  they  shall  be  desolate  in  the  midst  of  the  lands  that  are 
desolate :  and  the  cities  thereof  shall  be  in  the  midst  of  the  cities  that 
are  wasted. 

8.  And  they  shall  know  that  I  am  the  Lord ;  when  I  shall  have 
set  a  fire  in  Egypt,  and  all  the  helpers  thereof  shall  be  destroyed. 

9.  In  that  day  shall  messengers  go  forth  from  My  face^  in  ships  to 
destroy  the  confidence  of  Ethiopia  :^  and  there  shall  be  dread^°  among 
them  in  the  day  of  Egypt,  because  it  shall  certainly  come. 

10.  Thus  saith  the  Lord  God :  I  will  make  the  multitude  of  Egypt 
cease  by  the  hand  of  Nabuchodonosor,  the  king  of  Babylon. 

*  In  which  they  ehall  be  punished.  Vide  supra  22  :  3,  4. 
«  P.  "Great  pain."  R.  V. 

»  As  the  Lydians  (from  Asia  Minor)  engaged  as  mercenaries  in  foreign  armies,  this  may  have  been  a 
place  in  Africa  settled  by  them. 

*  Troops  of  various  countries.  »  This  is  thought  by  some  to  be  Nubia. 

*  P.  '*  The  men  of  the  land  that  is  in  league."  L.  "  The  men  of  the  leagued  land,"— the  confederates 
of  the  Bgyptians. 

"•  H.  P.  Have  not :  "of  hosts." 

■  Vrom  Me.  The  fleet  is  said  to  be  sent  by  Qod,  because  the  expedition  was  in  execution  of  the  Dirine 
counsels,    t^hips  sailed  up  the  Nile  to  Ethiopia. 

*  P.  "  To  make  the  careless  Ethiopians  afraid."  L.  "  To  terrify  Ethiopia  which  is  confident ;"  or  dwell. 
Ing  confidently. 

'"  P.  "■  Pain."  The  meaning  of  V.  is  adopted  by  Simonis  and  R.  The  consternation  in  Ethiopia,  arising 
from  the  report  of  the  haroc  and  ruin  in  Egypt,  should  bo  great 


EZEKIEL    XXX.  643 

11.  He  and  his  people  with  him,  the  strongest  of  nations,  shall  be 
brought  to  destroy  the  land :  and  they  shall  draw  their  swords  upon 
Egypt,  and  shall  fill  the  land  with  the  slain. 

12.  And  I  will  make  the  channels  of  the  rivers  dry,^^  and  will  de- 
liver the  land  into  the  hand  of  the  wicked  ;^^  and  will  lay  waste  the 
land  and  all  that  is  therein  by  the  hands  of  strangers,  I,  the  Lord, 
have  spoken  it. 

13.  Thus  saith  the  Lord  God :  I  will  also  destroy  the  idols,  and  I 
will  make  an  end  of  the  idols  of  Memphis  :^^  and  there  shall  be  nd 
more  a  prince  of  the  land  of  Egypt :  and  I  will  cause  a  terror  in  the 
land  of  Egypt. 

14.  And  I  will  destroy  the  land  of  Phathures,  and  will  make  a  fire 
in  Taphnis,^^  and  will  execute  judgments  in  Alexandria. ^^ 

15.  And  I  will  pour  out  My  indignation  upon  Pelusium,^^  the 
strength  of  Egypt,  and  will  cut  off  the  multitude  of  Alexandria. 

16.  And  I  will  make  a  fire  in  Egypt :  Pelusium  shall  be  in  pain 
like  a  woman  in  labor ;  and  Alexandria  shall  be  laid  waste  ;^^  and  in 
Memphis  there  shall  be  daily  distresses. ^^ 

17.  The  young  men  of  Heliopolis,^^  and  of  Bubastus,^  shall  fall  by 
the  sword ;  and  they^^  themselves  shall  go  into  captivity. 

18.  And  in  Taphnis  the  day  shall  be  darkened  when  I  shall  break 
there  the  sceptres  of  Egypt ;  and  the  pride  of  her  power  shall  cease 
in  her  :  a  cloud  shall  cover  her  :  and  her  daughters^  shall  be  led  into 
captivity. 

19.  And  I  will  execute  judgments  in  Egypt :  and  they  shall  know 
that  I  am  the  Lord. 

20.  And  it  came  to  pass  in  the  eleventh  year,  in  the  first  month, 
in  the  seventh  day  of  the  month,  that  the  word  of  the  Lord  came  to 
me,  saying : 

21.  Son  of  man,  I  have  broken  the  arm  of  Pharao,  king  of  Egypt : 


"  This  -would  be  followed  by  famine,  as  the  fertility  cf  the  country  depends  on  the  rivers. 

^3  The  Chaldeans. 

"  Zach.  13  :  2.    H.  P.  "Noph."    Memphis  was  its  name  subsequently. 

"  H.  P.  '« Zoan." 

"  H.  P.  "  No."  Some  take  it  to  be  No-Ammon,  or  Diospolis.  St.  Jerome  thought  it  to  be  the  city 
afterwards  enlarged  and  styled  Alexandria,  by  Alexander  the  Great. 

1"  H.  P.  "  Sin."  "  H.  P.  "  Eent  asunder." 

"P.  "Distresses  daily."  D^"!};  means  rather  enemies:  the  feminine  form  means  distress.  The  assaults 
of  enemies  in  open  day  are  predicted.    L.  "  (Over)  Noph  shall  the  besiegers  (prevail)  by  broad  day." 

"  H.  P.  "  Aven."    On  appears  to  be  the  name  in  Egyptian,  and  designates  the  sun. 

^'  H.  P.  "Phibeseth,"  is  also  an  Egyptian  name,  meaning,  as  St.  Jerome  informs  us,  experience  of  the 
mouth,  probably  a  change  of  countenance. 

''  These  cities.    The  citizens  are  understood  -  The  towns  dependent  on  her. 


L 


544  THE    PROPHECY    OF    EZEKIEL. 

and  behold,  it  is  not  bound  up  to  be  healed,  to  be  tied  up  with  cloths, 
and  swathed  with  linen,  that  it  might  recover  strength,  and  hold  the 
sword.^ 

22.  Therefore,  thus  saith  the  Lord  God :  Behold,  I  come  against 
Pharao,  king  of  Egypt :  and  I  will  break  into  pieces  his  strong  arm, 
which  is  already  broken  :  and  I  will  cause  the  sword  to  fall  out  of  his 
hand : 

23.  And  I  will  disperse  Egypt  among  the  nations,  and  scatter  them 
through  the  countries. 

24.  And  I  will  strengthen  the  arms  of  the  king  of  Babylon,  and 
will  put  My  sword  in  his  hand :  and  I  will  break  the  arms  of  Pha- 
rao ;  and  they  shall  groan  bitterly,  being  deadly  wounded^"*  before 
his  face. 

25.  And  I  will  strengthen  the  arms  of  the  king  of  Babylon,  and 
the  arms  of  Pharao  shall  fall ;  and  they  shall  know  that  I  am  the  Lord, 
when  I  shall  have  given  My  sword  into  the  hand  of  the  king  of  Baby- 
lon ;  and  he  shall  have  stretched  it  forth  upon  the  land  of  Egypt. 

26.  And  I  will  disperse  Egypt  among  the  nations,  and  will  scatter 
them  through  the  countries :  and  they  shall  know  that  I  am  the  Lord. 


CHAPTER  XXXL 

THE   ASSYRIAN    EMPIRE    FELL    FOR   THEIR   PRIDE:    THE   EGYPTIANS    SHALL   FALL   IN 

LIKE    MANNER. 

1.  And  it  came  to  pass  in  the  eleventh  year,  the  third  month,  the 
first  day  of  the  month,^  that  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  speak  to  Pharao,  king  of  Egypt,  and  to  his  people : 
To  whom  art  thou  like  in  thy  greatness  ? 

3.  Behold,  the  Assyrian^  was  like  a  cedar  in  Libanus,  with  fair 
branches,  and  full  of  leaves,  of  a  high  stature,  and  his  top  was  ele- 
vated among  the  thick  boughs. 

4.  The  waters  nourished  him,  the  deep  set  him  up  on  high ;  the 


"  This  may  regard  the  Iom  of  some  of  hit  dominlonB.  He  is  compared  to  a  man  with  a  brolcen  arm, 
which  has  not  been  dressed. 

^'  His  troops.  H.  P.  "  lie  shall  groan  before  him  with  the  groanings  of  a  deadly  wounded  man" 
Pharao  shall  groan  before  the  king  of  Dabylon. 

'  Two  months  after  the  prophecy  of  the  preceding  chapter.    V.  20. 

'  The  king. 


I 


EZEKIEL    XXXI.  545 

streams  thereof  ran  round  about  his  roots ;  and  it  sent  forth  its  rivu- 
lets to  all  the  trees  of  the  country. 

5.  Therefore  was  his  height  exalted  above  all  the  trees  of  the  coun- 
try :  and  his  branches  were  multiplied ;  and  his  boughs  were  elevated 
because  of  many  waters.^ 

6.  And  when  he  had  spread  forth  his  shadow,  all  the  fowls  of  the 
air  made  their  nests  in  his  boughs ;  and  all  the  beasts  of  the  forest 
brought  forth  their  young  under  his  branches ;  and  the  assembly  of 
many  nations  dwelt  under  his  shadow. 

7.  And  he  was  most  beautiful  for  his  greatness,  and  for  the  spread- 
ing of  his  branches :  for  his  root  \\^s  near  great  waters. 

8.  The  cedars  in  the  paradise  of  God  were  not  higher  than  he  :^  the 
fir-trees  did  not  equal  his  top:  neither  were  the  plane-trees  to  be 
compared  with  him  for  branches  :  no  tree  in  the  paradise  of  God^  was 
like  him  in  his  beauty. 

9.  For  I  made  him  beautiful,  and  thick  set  with  many  branches : 
and  all  the  trees  of  pleasure,  that  were  in  the  paradise  of  God,  envied 
him.^ 

10.  Therefore  thus  saith  the  Lord  God  :  Because  he  was  exalted  in 
height,  and  shot  up  his  top  green  and  thick,  and  his  heart  was  lifted 
up  in  his  height : 

11.  I  have  delivered  him  into  the  hands  of  the  mighty  one'^  of  the 
nations ;  he  shall  deal  with  him :  I  have  cast  him  out  according  to 
his  wickedness. 

12.  And  strangers,  and  the  most  cruel  of  the  nations,  shall  cut  him 
down,  and  cast  him  away  upon  the  mountains :  and  his  boughs  shall 
fall  in  every  valley ;  and  his  branches  shall  be  broken  on  every  rock 
of  the  country  :  and  all  the  peoples  of  the  earth  shall  depart  from  his 
shadow,  and  leave  him. 

13.  All  the  fowls  of  the  air  dwelt  upon  his  ruins :  and  all  the 
beasts  of  the  field  were  among  his  branches. 

14.  For  which  cause  ^one  of  the  trees  by  the  waters  shall  exalt 
themselves  for  their  height,  nor  shoot  up  their  tops  among  the  thick 
branches  and  leaves  :  neither  shall  any  of  them  that  are  watered  stand 
up  in  their  height :  for  they  are  all  delivered  unto  death  to  the  lowest 


^  p.  "  When  he  shot  forth."  This  is  connected  with  the  preceding  verse  in  the  received  edition.  V.  com- 
mences a  new  verse.  The  cedar  with  numerous  and  lofty  branches,  whilst  abundant  waters  nourish  its 
roots,  represents  a  flourishing  and  extensive  empire. 

*  H.  P.  "Did  not  hide  him." 

*  In  the  choicest  forest.    The  epithet,  "of  God,"  denotes  excellence. 

"  By  a  beautiful  allegory,  princes  are  represented  as  trees,  to  which  sentiments  are  ascribed. 
''  Nabuchodonosor. 

35 


646  THE    PROPHECY    OF    EZEKIEL. 

parts  of  the  earth,  in  the  midst  of  the  children  of  men,  with  them  that 
go  down  into  the  pit. 

15.  Thus  saith  the  Lord  God :  In  the  day  when  he  went  down  to 
hell,^  I  brought  in  mourning ;  I  covered  him  with  the  deep :  and  I 
withheld  its  rivers,  and  restrained  the  many  waters  :  Libanus  grieved 
for  him  ;  and  all  the  trees  of  the  field  trembled. 

16.  I  shook  the  nations  with  the  sound  of  his  fall,^  when  I  brought 
him  down  to  hell  with  them  that  descend  into  the  pit :  and  all  the 
trees  of  pleasure,^^  the  choice  and  best  in  Libanus,  all  that  were 
moistened  with  waters,  were  comforted  in  the  lowest  parts  of  the 
earth. 

17.  For  they  also  shall  go  down  with  him  to  hell  to  them  that  are 
slain  by  the  sword :  and  the  arm  of  every  one  shall  sit  down  under 
his  shadow  in  the  midst  of  the  nations. 

18.  To  whom  art  thou  like,  0  thou  that  art  famous  and  lofty 
among  the  trees  of  pleasure  ?  Behold,  thou  art  brought  down  with  the 
trees  of  pleasure,  to  the  lowest  parts  of  the  earth  :  thou  shalt  sleep  in 
the  midst  of  the  uncircumcised,  with  them  that  are  slain  by  the 
sword :  this  is  Pharao,^^  and  all  his  multitude,  saith  the  Lord  God. 


CHAPTER   XXXIL 

THE    prophet's    LAMENTATION   FOR   THE    KING    OF    EGYPT. 

1.  And  it  came  to  pass  in  the  twelfth  year,  in  the  twelfth  month, 
on  the  first  day  of  the  month,  that  the  word  of  the  Lord  came  to  me, 
saying : 

2.  Son  of  man,  take  up  a  lamentation  for  Pharao  the  king  of 
Egypt,  and  say  to  him :  Thou  art  like  the  lion  of  the  nations,  and 
the  dragon  that  is  in  the  sea :  and  thou  didst  push  with  the  horn  in 
thy  rivers,  and  didst  trouble  the  waters  with  thy  feet,  and  didst  tram- 
ple upon  their  streams. 

3.  Therefore  thus  saith  the  Lord  God :  I  will  spread  out  My  net^ 


*  To  the  region  of  the  dead.    P.  "  To  the  grave."    In  the  next  verse :  « to  hell.** 

*  The  greatness  of  his  overthrow  is  thus  shown. 
»  U.  P.  "Of  Eden."    It  denotes  delight.  V.  18. 

"  Several  onderstand  the  whole  of  Pharao,  whom  they  suppose  to  be  designated  Assur,  r.  3,  as  also  in 
Isaiah  62  :  4 ;  but  there  appears  to  be  no  necessity  for  departing  fVom  the  obvious  force  of  the  terms. 
»  6"Mprol2:13;  17:  20. 


EZEKIEL    XXXII.  547 

over  thee  with  the  multitude  of  many  peoples  ;  and  I  will  draw  thee 
up  in  My  net. 

4.  And  I  will  throw  thee  out  on  the  land ;  I  will  cast  thee  away 
into  the  open  field :  and  I  will  cause  all  the  fowls  of  the  air  to  dwell 
upon  thee  ;  and  I  will  fill  the  beasts  of  all  the  earth  with  thee. 

5.  And  I  will  lay  thy  flesh  upon  the  mountains,  and  will  fill  thy 
hills  with  thy  corruption. 

6.  And  I  will  water  the  earth  with  thy  blood^  upon  the  mountains, 
and  the  valleys  shall  be  filled  with  thee. 

7.  And  I  will  cover  the  heavens  when  thou  shalt  be  put  out,  and  I 
Avill  make  the  stars  thereof  dark  :  I  will  cover  the  sun  with  a  cloud ; 
and  the  moon  shall  not  give  her  light.^ 

8.  I  will  make  all  the  lights  of  heaven  mourn  over  thee :  and  I 
will  cause  darkness  upon  thy  land,  saith  the  Lord  God,  when  thy 
wounded  shall  fall  in  the  midst  of  the  land,  saith  the  Lord  God.^ 

9.  And  I  will  provoke  to  anger  the  heart  of  many  peoples,  when  I 
shall  have  brought  in  thy  destruction^  among  the  nations  upon  the 
lands,  which  thou  knowest  not. 

10.  And  I  will  make  many  peoples  be  amazed  at  thee  :  and  their 
kings  shall  be  horribly  afraid  for  thee,  when  My  sword  shall  begin  to 
fly*'  upon  their  faces  :  and  they  shall  be  astonished  on  a  sudden,  every 
one  for  his  own  life  in  the  day  of  their  ruin. 

11.  For  thus  saith  the  Lord  God :  The  sword  of  the  king  of  Baby- 
lon shall  come  upon  thee, 

12.  By  the  swords  of  the  mighty  I  will  overthrow  thy  multitude  : 
all  these  nations  are  invincible  '7  and  they  shall  waste  the  pride  of 
Egypt ;  and  the  multitude  thereof  shall  be  destroyed. 

13.  I  will  destroy  all  the  beasts  thereof,  that  were  beside  the  great 
waters  :  and  the  foot  of  man  shall  trouble  them  no  more,  neither  shall 
the  hoof  of  beasts  trouble  them.^ 

14.  Then  will  I  make  their  waters  clear,  and  cause  their  rivers  to 
run  like  oil,  saith  the  Lord  God : 

15..  When  I  shall  have  made  the  land  of  Egypt  desolate :  'and  the 
land  shall  be  destitute  of  that  which  filleth  it,  when  I  shall  have 

°  v.  '•  Foetore  sanguinis  tui."    This  epithet  is  not  in  the  text.    11.  P.  -Wherein  thou  swimmest." 
^  Isai.  13  :  10;  Joel  2  :  10;  3  :  15 ;  Matt.  24  :  29.    This  language,  which  is  clearly  figurative,  is  intended 
to  express  the  gloom  and  distress  which  shall  ensue  from  the  calamities  predicted. 

*  The  last  clause:  "when  thy  wounded,"  &c.,  is  not  in  II.,  Sept.,  or  several  Latin  MSS.  See  Lucas 
Brugensis. 

*  The  news  of  it,  or  the  captives  themselves. 

®  This  is  the  literal  force  of  the  term,  which  here  means  to  he  brandished,  or  directed  against. 
■"  P.  "The  terrible  of  the  nations,  all  of  them."    L.  "The  fiercest  of  nations  are  all  of  them"  very 
str6ng. 

*  Warlike  preparations  shall  cease. 


648  THE    PROPHECY    OF    EZEKIEL. 

struck  all  the  inhabitants  thereof ;  and  they  shall  know  that  I  am  the 
Lord. 

16.  This  is  the  lamentation,  and  they  shall  lament  therewith :  the 
daughters  of  the  nations  shall  lament  therewith :  for  Egypt,  and  for 
the  multitude  thereof  they  shall  lament  therewith,  saith  the  Lord 
God. 

17.  And  it  came  to  pass  in  the  twelfth  year,  in  the  fifteenth  day  of 
the  month,  that  the  word  of  the  Lord  came  to  me,  saying : 

18.  Son  of  man,  sing  a  mournful  song  for  the  multitude  of  Egypt: 
and  cast  her  down,  hotJi  her,  and  the  daughters  of  the  mighty  nations 
to  the  lowest  part  of  the  earth,  with  them  that  go  down  into  the  pit. 

19.  Whom  dost  thou  excel  in  beauty  ?  go  down  and  sleep  with  the 
uncircumcised. 

20.  They  shall  fall  in  the  midst  of  them  that  are  slain  with  the 
sword :  the  sword  is  given  :^  they  have  drawn  her  down,^*^  and  all  her 
peoples. 

21.  The  most  mighty  among  the  strong  ones  shall  speak  to  him 
from  the  midst  of  hell ;  they  that  went  down  with  his  helpers,  and 
slept  uncircumcised,  slain  by  the  sword. 

22.  Assur  is  there,"  and  all  his  multitude ;  their  graves  are  round 
about  him,  all  of  them  slain,  and  that  fell  by  the  sword. 

23.  Whose  graves  are  set  in  the  lowest  parts^^  of  the  pit :  and  his 
multitude  lay  round  about  his  grave :  all  of  them  slain,  and  fallen  by 
the  sword,  they  that  heretofore  spread  terror  in  the  land  of  the  living. 

24.  There  is  Elam^^  and  all  his  multitude  round  about  his  grave,    . 
all  of  them  slain,  and  falling  by  the  sword :  that  went  down  uneir-   \ 
cumcised  to  the  lowest  parts  of  the  earth  ;  that  caused  their  terror  in 
the  land  of  the  living,  and  they  have  borne  their  shame"  with  them    , 
that  go  down  into  the  pit.  i 

26.  In  the  midst  of  the  slain  they  have  set  him  a  bed  among  all 
his  peoples :  their  graves  are  round  about  him :  all  these  are  uncir- 
cumcised, and  slain  by  the  sword  :  for  they  spread  their  terror  in  the 
land  of  Ihe  living,  and  have  borne  their  shame  with  them  that  descend 
into  the  pit :  tiiey^are  laid  in  the  midst  of  the  slain. 


*  The  powerful  nations  are  represented  under  the  image  of  maidens. 

"  To  execute  voDgeance.    K.  interprets  it  as  V.,  but  notices  Chald.,  which  is  followed  by  P.  "She  is 
dellTered  to  the  sword." 
"  R.  v.,  MTcral  M8S.  likewise.    P.  "  Draw  her." 
13  p. 

**  The  king  of  Assyria  awaits  the  Egyptians  in  the  lower  world.    The  Impending  oTerthrow  is  ex- 
pressed by  the  expectation  entertained  by  the  spirits  in  the  other  world  that  they  will  soon  follow. 
"  P.  "Sides." 


EZEKIEL    XXXIII.  649 

26.  There  is  Mosocli,  and  Thubal/^  and  all  their  multitude  :  their 
graves  are  round  about  him :  all  of  them  uncircumcised  and  slain, 
and  falling  by  the  sword  :  though  they  spread  their  terror  in  the  land 
of  the  living. 

27.  And  they  shall  not  sleep^^  with  the  brave,  and  with  them  that 
fell  and  the  uncircumcised,  that  went  down  to  hell  with  their  wea- 
pons, and  laid  their  swords  under  their  heads,  and  their  iniquities 
were  in  their  bones  :  because  they  were  the  terror  of  the  mighty  in 
the  land  of  the  living. 

28.  So  thou  also  shalt  be  broken  in  the  midst  of  the  uncircumcised, 
and  shalt  sleep  with  them  that  are  slain  by  the  sword. 

29.  There  is  Edom,  and  her  kings,  and  all  her  princes,  who  with 
their  army  are  joined  with  them  that  are  slain  by  the  sword ;  and 
have  slept  with  the  uncircumcised,'  and  with  them  that  go  down  into 
the  pit. 

30.  There  are  all  the  princes  of  the  north,  and  all  the  hunters  :^^ 
who  were  brought  down  with  the  slain,  fearing,  and  confounded  in 
their  strength :  who  slept  uncircumcised  with  them  that  are  slain  by 
the  sword,  and  have  borne  their  shame  with  them  that  go  down  into 
the  pit.  . 

31.  Pharao  saw  them,  and  he  was  comforted  concerning  all  his 
multitude,  which  was  slain  by  the  sword,  Pharao,  and  all  his  army, 
saith  the  Lord  God  : 

32.  Because  I  have  spread  My  terror  in  the  land  of  the  living ; 
and  he  hath  slept  in  the  midst  of  the  uncircumcised  with  them  that 
are  slain  by  the  sword :  Pharao  and  all  his  multitude,  saith  the  Lord 
God. 


CHAPTER   XXXIIL 

THE    DUTY    OF    THE    WATCHMAN    APPOINTED     BY    GOD  :    THE    JUSTICE    OF    GOD'S    WAYS  J 
HIS    JUDGMENTS    UPON    THE    JEWS. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  speak  to  the  children  of  thy  people,  and  say  to 
them  :  When  I  bring  the  sword  upon  a  land,  if  the  people  of  the  land 

"  This  kingdom  was  close  to  Persia. 

*<=  The  humiliation  of  defeat.  "  Supra  27  :  13. 

"  R.  prefers  to  understand  it  interrogatively. 

"  II.  P.  "  Sidonians :"  they  were  famous  hunters. 


550  THE  PROPHECY  OF  EZEKIEL. 

take  a  man,  one  of  their  meanest/  and  make  him  a  watchman  over 
them: 

3.  And  he  see  the  sword  coming  upon  the  land,  and  sound  the 
trumpet,  and  tell  the  people  : 

4.  Then  he  that  heareth  the  sound  of  the  trumpet,  whosoever  he 
be,  and  doth  not  look  to  himself,  if  the  sword  come,  and  cut  him  off: 
his  blood  shall  be  upon  his  own  head. 

5.  He  heard  the  sound  of  the  trumpet,  and  did  not  look  to  him- 
self; his  blood  shall  be  upon  him :  but  if  he  look  to  himself,  he  shall 
save  his  life. 

6.  And  if  the  watchman  see  the  sword  coming,  and  sound  not  the 
trumpet ;  and  the  people  look  not  to  themselves,  and  the  sword  come, 
and  cut  off  a  soul  from  among  them ;  he  indeed  is  taken  awaj  in  his 
iniquity,  but  I  will  require  his  blood  at  the  hand  of  the  watchman. 

7.  So  thou,  0  son  of  man,  I  have  made  thee  a  w^atchman^  to  the 
house  of  Israel:  therefore  thou  shalt  hear  the  word  from  My  mouth, 
and  shalt  tell  it  them  from  Me. 

8.  When  I  say  to  the  wicked :  0  wicked  man,  thou  shalt  surely 
die :  if  thou  speak  not  to  warn  the  wicked  man  from  his  way,  that 
wicked  man  shall  die  in  his  iniquity :  but  I  will  require  his  blood  at 
thy  hand. 

9.  But  if  thou  warn  the  wicked  man,  that  he  may  be  converted 
from  his  ways,  and  he  be  not  converted  from  his  way ;  he  shall  die  in 
his  iniquity :  but  thou  hast  delivered  thy  soul. 

10.  Thou  therefore,  0  son  of  man,  say  to  the  house  of  Israel : 
Thus  ye  have  spoken,  saying :  Our  iniquities,  and  our  sins  are  upon 
us,  and  we  pine  away  in  them :  how  then  can  ^ye  live  ? 

11.  Say  to  them :  As  I  live,  saith  the  Lord  God,  I  desire  not  the 
death  of  the  wicked,^  but  that  the  wicked  turn  from  his  way,  and 
live.  Turn  ye,  turn  ye  from  your  evil  ways :  and  why  will  ye  die, 
0  house  of  Israel. 

12.  Thou  therefore,  0  son  of  man,  say  to  the  children  of  thy  peo- 
ple :  The  justice  of  the  just  shall  not  deliver  him,  in  what  day  soever 
he  shall  sin  :  and  the  wickedness  of  the  wicked  shall  not  hurt  him,  in 
what  day  soever  he  shall  turn  from  his  wickedness  :  and  the  just  shall 
not  be  able  to  live  in^  his  justice,  in  what  day  soever  he  shall  sin. 

13.  Yea,  if  I  shall  say  to  the  just  that  he  shall  surely  live,  and  he, 
trusting  in  his  justice,  commit  iniquity ;  all  his  just  works  shall  be 


'  r.  "  Of  their  borders :"  it  seems  to  mvan  any  one.    L.  "  A  man  from  among  themselves.'' 

»  Siiprn  3  :  17.  ■  Supra  18  :  23,  82. 

*  V.  "  For."    V.  gives  the  preposition  literally.    The  meaning  is,  hy,  or  in  virtue  of  his  former  justice. 


f 


EZEKIEL    XXXIII.  561 

forgotten ;  and  in  his  iniquity,  which  he  hath  committed,  in  the  same 
shall  he  die. 

14.  And  if  I  shall  say  to  the  wicked  :  Thou  shalt  surely  die ;  and 
he  repent^  of  his  sin,  and  do  judgment  and  justice, 

15.  And  if  that  wicked  man  restore  the  pledge,  and  render  what 
he  had  robbed,  and  walk  in  the  commandments  of  life,  and  do  no  un- 
just thing  ;  he  shall  surely  live,  and  shall  not  die. 

16.  None  of  his  sins,  which  he  hath  committed,  shall  be  imputed^ 
to  him  :  he  hath  done  judgment  and  justice,^  he  shall  surely  live. 

17.  And  the  children  of  thy  people  have  said :  The  way  of  the 
Lord  is  not  equitable :  whereas  their  own  way  is  unjust. 

18.  For  when  the  just  shall  depart  from  his  justice,  and  commit 
iniquities  ;  he  shall  die  in  them. 

19.  And  when  the  wicked  shall  depart  from  his  wickedness,  and 
shall  do  judgment  and  justice,  he  shall  live  in  them. 

20.  And  ye  say :  The  way  of  the  Lord  is  not  right  :^  I  will  judge 
every  one  of  you  according  to  his  ways,  0  house  of  Israel. 

21.  And  it  came  to  pass  in  the  twelfth  year  of  our  captivity,  in  the 
tenth  month,  in  the  fifth  day  of  the  month,  that  there  came  to  me 
one  that  was  fled  from  Jerusalem,  saying  :  The  city  is  laid  waste. 

22.  And  the  hand  of  the  Lord  had  been  upon  me  in  the  evening, 
before  he  that  was  fled  came  :  and  he  opened  my  mouth  till  he  came 
to  me  in  the  morning :  and  my  mouth  being  opened,  I  was  silent  no 
more. 

23.  And  the  word  of  the  Lord  came  to  me,  saying  : 

24.  Son  of  man,  they  that  dwell  in  these  ruinous  places,^  in  the 
land  of  Israel,  speak,  saying :  Abraham  was  one,  and  he  inherited 
the  land :  but  we  are  many,  the  land  is  given  us  in  possession.^^ 

25.  Therefore  say  to  them :  Thus  saith  the  Lord  God  :  ye  that  eat 
with  the  blood,"  and  lift  up  your  eyes  to  your  idols,^^  and  that  shed 
blood,  shall  ye  possess  the  land  by  inheritance  ? 

26.  Ye  stand  upon  your  swords  ;^^  ye  commit  abominations ;  and 
every  one  defileth  his  neighbor's  wife :  and  shall  ye  possess  the  land 
by  inheritance  ? 


'  H.  P.  "  Turn  from." 

"  P.  "  Mentioned."    H.  means  to  be  brought  to  remembrance. 

■*  What  is  right  and  just.  «  Supra  18  :  25. 

"  In  the  land  laid  waste  by  the  Chaldeans. 

'°  They  congratulated  themselves  as  sole  possessors  of  the  land  from  which  their  countrymen  had  been 
led  away  captives. 
'■^  Meat  with  blood. 

^^  " Imviunditias"  here  bears  this  meaning,  as  H.  shows. 
"  You  relied  on  your  swords  to  defend  yourselves. 


k 


552  THE  PROPHECY  OF  EZEKIEL. 

27.  Say  thou  thus  to  them :  Thus  saith  the  Lord  God :  As  I  live, 
they  that  dwell  in  the  ruinous  places  shall  fall  hy  the  sword :  and  he 
that  is  in  the  field  shall  be  given  fo  the  beasts  to  be  devoured ;  and 
they  that  are  in  holds  and  caves,  shall  die  of  the  pestilence. 

28.  And  I  will  make  the  land  a  wilderness  and  a  desert ;  and  the 
proud  strength  thereof  shall  fail :  and  the  mountains  of  Israel  shall 
be  desolate ;  because  there  is  none  to  pass  by  them. 

29.  And  they  shall  know  that  I  am  the  Lord  when  I  shall  have 
made  their  land  waste  and  desolate,  for  all  their  abominations  which 
they  have  committed. 

30.  And  thou,  son  of  man,  the  children  of  thy  people,  that  talk  of 
thee  by  the  walls,  and  in  the  doors  of  the  houses,  and  speak  one  to 
another,  each  man  to  his  neighbor,  saying :  Come,  and  let  us  hear 
what  is  the  word  that  cometh  forth  from  the  Lord. 

31.  And  they  come  to  thee,  as  if  a  people  were  coming  in  :^^  and 
My  people  sit  before  thee,  and  hear  thy  words,  and  do  them  not :  for 
they  turn  them  into  a  song  of  their  mouth, ^^  and  their  heart  goeth 
after  their  covetousness. 

32.  And  thou  art  to  them  as  a  musicaP^  song  which  is  sung  with  a 
sweet  and  agreeable  voice  :  and  they  hear  thy  words,  and  do  them  not. 

33.  And  when  trhat  which  was  foretold  shall  come  to  pass  (for  be- 
hold, it  is  coming),  then  shall  they  know  that  a  prophet  hath  been 
among  them. 


CHAPTER  XXXIV. 

EYIL  PASTORS  ARE  REPROVED  :  CHRIST,  THE  TRUE  PASTOR,  SHALL  COME,  AND  GA- 
THER TOGETHER  HiS  FLOCK  FROM  ALL  PARTS  OF  THE  EARTH,  AND  PRESERVE  IT 
FOREVER. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  prophesy  concerning  the  shepherds^  of  Israel :  pro- 
phesy, and  say  to  the  shepherds :  Thus  saith  the  Lord  God :  Woe  to 
the  shepherds  of  Israel  that  feed^  themselves :  should  not  the  flocks 
be  fed  by  the  shepherds  ?  . 


"In 

"  Threat!  do  not  tMtm  them.  They  treat  all  announoements  lightly,  as  if  they  were  a  pleasing  song. 
L.  "As  merry  foogs  they  carry  them  in  their  mouth." 

"  P.  "  Lovely ."    L.  "Merry." 

'  Rulers.  The  reproob  which  follow  are  applicable  to  all  p<«r8on8  in  authority,  who  fail  in  their  duty 
to  their  subjects ;  but  especially  to  such  as  are  charged  with  the  care  of  souls. 

2  Jer.  23  :  1 ;  lupra  13  :  3. 


EZEKIEL    XXXIV.  553 

3.  Ye  eat  the  milk ;  and  ye  clothe  yourselves  with  the  wool ;  and 
ye  kill  that  which  is  fat :  but  My  flock  ye  do  not  feed. 

4.  The  weak  ye  have  not  strengthened ;  and  that  which  was  sick 
ye  Ijave  not  healed :  that  which  was  broken  ye  have  not  bound  up  ; 
and  that  which  was  driven  away  ye  have  not  brought  again ;  neither 
have  ye  sought  that  which  was  lost :  but  ye  ruled  over  them  with 
rigor,  and  with  a  high  hand.^ 

5.  And  My  sheep  were  scattered,  because  there  was  no  shepherd : 
and  they  became  the  prey  of  all  the  beasts  of  the  field,  and  were  scat- 
tered. 

6.  My  sheep  have  wandered  in  every  mountain,  and  in  every  high 
hill :  and  My  flocks  were  scattered  upon  the  face  of  the  earth  :  and 
there  was  none  that  sought  them ;  there  was  none,  I  say,  that  sought 
them. 

7.  Therefore,  ye  shepherds,  hear  the  word  of  the  Lord : 

8.  As  I  live,  saith  the. Lord  God,  forasmuch  as  My  flocks  have  been 
made  a  spoil,  and  My  sheep  are  become  a  prey  to  all  the  beasts  of  the 
field,  because  there  was  no  shepherd :  for  My  shepherds  did  not  seek 
after  My  flock :  but  the  shepherds  fed  themselves,  and  fed  not  My 
flocks : 

9.  Therefore,  ye  shepherds,  hear  the  word  of  the  Lord : 

10.  Thus  saith  the  Lord  God :  Behold,  I  Myself  come  upon  the 
shepherds.  I  will  require  My  flock  at  their  hand,  and  I  will  cause 
them  to  cease  from  feeding  the  flock  any  more,  neither  shall  the  shep- 
herds feed  themselves  any  more :  and  I  will  deliver  My  flock  from 
their  mouth ;  and  it  shall  no  more  be  meat  for  them. 

11.  For  thus  saith  the  Lord  God :  Behold,  I  Myself  will  seek^  My 
sheep,  and  will  visit^  them. 

12.  As  the  shepherd  visiteth  his  flock,  in  the  day  when  he  shall  be 
in  the  midst  of  his  sheep  that  were  scattered,  so  will  I  visit  My  sheep, 
and  will  deliver  them  out  of  all  the  places  where  they  have  been  scat- 
tered in  the  cloudy  and  dark  day. 

13.  And  I  will  bring  them  out  from  the  peoples,  and  will  gather 
them  out  of  the  countries,  and  will  bring  them  to  their  own  land  :  and 
I  will  feed  them  in  the  mountains  of  Israel,  by  the  rivers,  and  in  all 
the  habitations  of  the  land. 

14.  I  will  feed  them  in  the  most  fruitful  pastures ;  and  their  pas- 
tures shall  be  in  the  high  mountains  of  Israel :  there  shall  they  rest 


'  H.  P.  "With  force  and  with  cruelty." 

*  The  verb  means  to  search  after.  *  Inspect  with  pleasure :  watch  over  them. 


554  THE  PROPHECY  OF  EZEKIEL. 

on  the  green  grass,  and  be  fed  in  fat  pastures  upon  the  mountains  of 
Israel. 

15.  I  will  feed  My  sheep  :  and  I  will  cause  them  to  lie  down,  saith 
the  Lord  God. 

16.  I  will  seek  that  which  was  lost :  and  that  which  was  driven 
away  I  will  bring  again  :  and  I  will  bind  up  that  which  was  broken : 
and  I  will  strengthen  that  which  was  weak,  and  that  which  was  fat 
and  strong  I  will  preserve  :^  and  I  will  feed  them  in  judgment.^ 

17.  And  as  for  you,  0  My  flocks,  thus  saith  the  Lord  God :  Be- 
hold, I  judge  between  cattle  and  cattle,  of  rams,  and  of  he-goats. 

18.  Was  it  not  enough  for  you  to  feed  upon  good  pastures  ?  but  ye 
must  also  tread  down  with  your  feet  the  residue  of  your  pastures : 
and  when  ye  drank  the  clearest  water,  ye  troubled  the  rest  with  your 
feet. 

19.  And  My  sheep  were  fed  with  that  which  ye  had  trodden  with 
your  feet :  and  they  drank  what  your  feet  had  troubled. 

20.  Therefore  thus  saith  the  Lord  God  to  you :  Behold,  I  Myself 
will  judge  between  the  fat  cattle  and  the  lean. 

21.  Because  ye  thrusted  with  sides  and  shoulders,  and  struck  all 
the  weak  cattle  with  your  horns,  till  they  were  scattered  abroad : 

22.  I  will  save  My  flock,  and  it  shall  be  no  more  a  spoil ;  and  I 
will  judge  between  cattle  and  cattle. 

23.  And  I  will  set  up  one  shepherd^  over  them  :  and  He  shall 
feed  them,  even  My  Servant  David  :^  He  shall  feed  them,  and  He 
shall  be  their  shepherd. 

24.  And  I,  the  Lord,  will  be  their  God :  and  My  servant  David 
the  prince  in  the  midst  of  them :  I,  the  Lord,  have  spoken  it. 

25.  And  I  will  make  a  covenant  of  peace  with  them,  and  will  cause 
the  evil  beasts  to  cease  out  of  the  land :  and  they  that  dwell  in  the 
wilderness  shall  sleep  secure  in  the  forests. 

26.  And  I  will  make  them  a  blessing^^  round  about  My  hill  :^^  and 
I  will  send  down  the  rain  in  its  season  :^^  there  shall  be  showers  of 
blessing. 

27.  And  the  tree  pi  the  field  shall  yield  its  fruit :  and  the  earth 
shall  yield  her  increase  ;  and  they  shall  be  in  their  land  without  fear : 
and  they  shall  know  that  I  am  the  Lord  when  I  shall  have  broken 

•  II.  r.  «  Destroy."  God  threatena  to  destroy  the  fat  and  strong,  those  who  by  indulgence  are  grown 
refractory.  See  t.  20.    Syr.,  Sept.  reading  difTered  in  a  letter :  1  instead  of  "I. 

'Properly.    L.  "In  juotlco."  «  Isaiah  40  :  11. 

»  The  Messiah  is  called  by  the  name  of  David,  whose  throne  He  occupied.  Osee  3:5;  John  1 :  45 ; 
10 :  11, 14. 

"  Blessed.  "  Jerusalem. 

**  Seasonable  and  auitftbl*. 


EZEKIEL    XXXV.  555 

the  bonds  of  their  yoke,  and  shall  have  delivered  th«em  out  of  the  hand 
of  those  that  rule  over  them. 

.  28.  And  they  shall  be  no  more  for  a  spoil  to  the  nations ;  neither 
shall  the  beasts  of  the  earth  devour  them  :  but  they  shall  dwell 
securely  without  any  terror. 

29.  And  I  will  raise  up  for  them  a  bud^^  of  renown  :  and  they  shall 
be  no  more  consumed  with  famine  in  the  land,  neither  shall  they  bear 
any  more  the  reproach  of  the  Gentiles. 

30.  And  they  shall  know  that  I,  the  Lord  their  God,  am  with 
them,  and  that  they  are  My  people,  the  house  of  Israel,  saith  the 
Lord  God. 

31.  And  ye  My  flocks,  the  flocks  of  My  pasture  are  men  '}^  and  I 
am  the  Lord  your  God,  saith  the  Lord  God. 


CHAPTER  XXXV. 

THE   JUDGMENT    OF   MOUNT   SEIR,    FOR   TUEIR   HATRED    OF   ISRAEL. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  set  thy  face  against  mount  Seir,^  and  prophesy 
concerning  it,  and  say  to  it : 

3.  Thus  saith  the  Lord  God :  Behold,  I  come  against  thee,  mount 
Seir  :  and  I  will  stretch  forth  My  hand  upon  thee  ;  and  I  will  make 
thee  desolate  and  waste. 

4.  I  will  destroy  thy  cities  ;  and  thou  shalt  be  desolate  :  and  thou 
shalt  know  that  I  am  the  Lord. 

5.  Because  thou  hast  been  an  everlasting  enemy,  and  hast  given 
over  the  children  of  Israel  to  the  power  of  the  sword^  in  the  time  of 
their  affliction,  in  the  time  of  their  last  iniquity.^ 

6.  Therefore  as  I  live,  saith'  the  Lord  God,  I  will  deliver  thee  up 
to  blood ;  and  blood  shall  pursue  thee  :  and  whereas  thou  hast*  hated 
blood,  blood  shall  pursue  thee. 

"  R.  understands  rather  a  nursery,  or  place  where  plants  shall  be  successfully  cultivated.  The  image 
of  a  bud  is  applied  to  the  Messiah.  Jer.  33  :  15. 

"  John  10  :  11.  As  men  they  could  not  look  with  confidence  for  the  great  blessings  promised  to  them, 
■which  God  alone  could  bestow. 

*  Idumea. 

-  Lit.  '"  In  the  hands  of."    P.  "  By  force  of."    L.  "  Didst  surrender  to  the  power  of  the  sword." 
^  P.  "That  their  iniquity  had  an  end:"  the  time  of  punishment  provoked  by  iniquity.    The  phrase 
corresponds  to  "  time  of  affliction."    L.  "  The  time  of  the  iniquity  of  the  end." 

*  H.  P.  "  Not."  The  love  for  bloodshedding  is  the  cause  of  the  vengeance  with  which  she  is  threatened. 


556  THE    PROPHECY    OF    EZEKIEL. 

7.  And  I  will  make  mount  Seir  waste  and  desolate :  and  I  will 
take  away  from  it  him  that  goeth,  and  him  that  returneth. 

8.  And  I  will  fill  his  mountains  with  his  men  that  are  slain  :  in  thy 
hills,  and  in  thy  valleys,  and  in  thy  torrents,  they  shall  fall  that  are 
slain  with  the  sword. 

9.  I  will  make  thee  everlasting  desolations,^  and  thy  cities  shall 
not  be  inhabited :  and  ye  shall  know^  that  I  am  the  Lord  God. 

10.  Because  thou  hast  said :  The  two  nations^  and  the  two  lands 
shall  be  mine ;  and  I  will  possess  them  by  inheritance  :  whereas  the 
Lord  was  there.® 

11.  Therefore  as  I  live,  saith  the  Lord  God,  I  will  do  according  to 
thy  wrath,  and  according  to  thy  envy,  which  thou  hast  exercised  in 
hatred  to  them :  and  I  will  be  known  by  them  when  I  shall  have 
judged  thee. 

12.  And  thou  shalt  know  that  I,  the  Lord,  have  heard  all  thy 
reproaches  which  thou  hast  spoken  against  the  mountains  of  Israel : 
saying  :  They  are  desolate  ;  they  are  given  to  us  to  consume. 

13.  And  ye  rose  up^  against  Me  with  your  mouth,  and  have  di- 
rected^^  against  Me  your  words  :  I  have  heard  them. 

14.  Thus  saith  the  Lord  God:  When  the  whole  earth  shall  re- 
joice, I  will  make  thee  a  wilderness. 

15.  As  thou  hast  rejoiced  x)ver  the  inheritance  of  the  house  of 
Israel  because  it  was  laid  waste,  so  will  I  do  to  thee :  thou  shalt  be 
laid  waste,  0  mount  Seir,  and  all  Idumea,  and  they  shall  know  that 
I  am  the  Lord. 


CHAPTER  XXXVL 

THE   RESTORATION   OF    ISRAEL,    NOT    FOR   THEIR    MERITS,    BUT    UY    GOD'S   SPECIAL 

GRACE.    Christ's  baptism. 

1.  And  thou,  son  of  man,  prophesy  to  the  mountains  of  Israel,  and 
say :  Ye  mountains  of  Israel,*  hear  the  word  of  the  Lord. 

2.  Thus  saith  the  Lord  God  :  Because  the  enemy  hath  said  of  you : 
Aha,  the  everlasting  heights  are  given  to  us  for  an  inheritance ; 

*  ForeTer  deaolate.  ■  There  Is  a  change  of  number. 
''  Idumea  and  .Tudea.    Comeliua  a  Lapide  nnderstands  Israel  and  Judea. 

*  Defending  His  people. 

*  P.  •'  With  your  mouth  ye  have  boasted  against  Me."  "  11.  P.  "  Multiplied.' 

*  Supra  6  :  3.    The  mountains  are  taken  for  the  whole  oonntry,  and  are  addressed  as  if  intelligent 
beings,  by  the  figure  prosopopoeia.    The  inhabitants  aro  understood. 


I 


EZEKIEL    XXX.VI.  567 

3.  Therefore  prophesy,  and  say :  Thus  saith  the  Lord  God :  Be- 
cause ye  have  been  desolate,  and  trodden  under  foot  on  every  side, 
and  made  an  inheritance  to  the  rest  of  the  nations,  and  are  become 
the  subject  of  the  talk  and  the  reproach  of  the  people  : 

4.  Therefore,  ye  mountains  of  Israel,  hear  the  word  of  the  Lord 
God :  Thus  saith  the  Lord  God  to  the  mountains,  and  to  the  hills,  to 
the  brooks,  and  to  the  valleys,  and  to  desolate  places,  and  ruinous 
walls,  and  to  the  cities  that  are  forsaken,  that  are  spoiled  and  derided 
by  the  rest  of  the  nations  round  about : 

5.  Therefore  thus  saith  the  Lord  God :  In  the  fire  of  My  zeal  I 
have  spoken  of  the  rest  of  the  nations,  and  of  all  Edom,  who  have 
taken  My  land  to  themselves  for  an  inheritance  with  joy,  and  with 
all  the  heart,  and  with  the  mind  ;  and  have  cast  it  out  to  lay  it  waste. 

6.  Prophesy  therefore  concerning  the  land  of  Israel,  and  say  to 
the  mountains,  and  to  the  hills,  to  the  ridges,  and  to  the  valleys : 
Thus  saith  the  Lord  God :  Behold,  I  have  spoken  in  My  zeal,  and  in 
My  indignation,  because  ye  have  borne  the  shame  of  the  Gentiles. 

7.  Therefore  thus  saith  the  Lord  God  :  I  have  lifted  up  my  hand,^ 
that  the  Gentiles  who  are  round  about  you,  shall  themselves  bear 
their  shame. 

8.  But  as  for  you,  0  mountains  of  Israel,  shoot  ye  forth  your 
branches,  and  yield  your  fruit  for  My  people  Israel :  for  they  are  at 
hand  to  come. 

9.  For  lo,  I  am  for  you,  and  I  will  turn  to  you ;  and  ye  shall  be 
ploughed  and  sown. 

10.  And  I  will  multiply  men  upon  you,  and^  all  the  house  of  Israel : 
and  the  cities  shall  be  inhabited;  and  the  ruinous  places  shall  be 
repaired. 

11.  And  I  will  make  you  abound  with  men  and  with  beasts  :  and 
they  shall  multiply,  and  increase  :  and  I  will  settle  you  as  from  the 
beginning,  and  will  give  you  greater  gifts,  than  ye  had  from  the 
beginning:  and  ye  shall  know  that  I  am  the  Lord. 

12.  And  I  will  bring  men  upon  you,  even  My  people  Israel :  and 
they  shall  possess  thee'*  for  their  inheritance  :  and  thou  shalt  be  their 
inheritance,  and  thou  shalt  no  more  henceforth  be  without  them. 

13.  Thus  saith  the  Lord  God  :  Because  they  say  of  you  :  Thou  art 
a  devourer  of  men,  and  a  destroyer  of  thy  nation  :^ 


2  Sworn. 

^  The  text  has  not  the  conjunction.    The  house  of  Israel  is  in  apposition  with  men. 

*  This  change  of  number  is  not  infrequent.    The  whole  country  is  meant. 

'  P.  "  Hast  bereaved  thy  nations." 


558  THE    PRO.PHECY    OF    EZEKIEL. 

14.  Therefore  thou  shalt  devour  men  no  more,  nor  destroy*^  thy 
nation  any  more,  saith  the  Lord  God : 

15.  Neither  will  I  cause  men  to  hear  in  thee  the  shame  of  the 
nations  any  more  :  nor  shalt  thou  bear  the  reproach^  of  the  peoples, 
nor  lose^  thy  nation  any  more,  saith  the  Lord  God. 

16.  And  the  word  of  the  Lord  came  to  me,  saying : 

17.  Son  of  man,  when  the  house  of  Israel  dwelt  in  their  own  land, 
they  defiled  it  with  their  ways,  and  with  their  doings ;  their  way  was 
before  Me  like  the  uncleanness  of  a  menstruous  woman. 

18.  And  I  poured  out  My  indignation  upon  them  for  the  blood 
which  they  had  shed  upon  the  land :  and  with  their  idols  they  de- 
filed it. 

19.  And  I  scattered  them  among  the  nations,  and  they  are  dis- 
persed through  the  countries  :  I  have  judged  them  according  to  their 
ways  and  their  devices. 

20.  And  when  they  entered  among  the  nations  whither  they  went, 
they  profaned  My  holy  name,^  when  it  was  said  of  them  :  This  is  the 
people  of  the  Lord  ;  and  they  are  come  forth  out  of  his  land. 

21.  And  I  have  spared^*^  My  own  holy  name,  which  the  house  of 
Israel  had  profaned  among  the  nations  to  which  they  went  in. 

22.  Therefore  thou  shalt  say  to  the  house  of  Israel :  Thus  saith 
the  Lord  God :  It  is  not  for  your  sake  that  I  will  do  this,  0  house  of 
Israel,  but  for  My  holy  name's  sake,^^  which  ye  have  profaned  among 
the  nations  whither  ye  went. 

23.  And  I  will  sanctify  My  great  name,  which  was  profaned  among 
the  Gentiles,  which  ye  have  profaned  in  the  midst  of  them :  that  the 
Gentiles  may  know  that  I  am  the  Lord,  saith  the  Lord  of  hosts,  when 
I  shall  be  sanctified^^  in  you  before  their  eyes. 

24.  For  I  will  take  you  from  among  the  Gentiles,  and  will  gather 
you  together  out  of  all  countries  ;  and  I  will  bring  you  into  your  own 
land.^3 

25.  And  I  will  pour^*  upon  you  clean  water,  and  ye  shall  be 


•  p.  "  Neither  bereave  thy  nations." 

''  The  insulta  which  the  nations  were  wont  to  utter. 

•  P.  "  Cause  to  fall."  Some,  transposing  the  letters,  read :  "  thou  shalt  not  bereave :"  or  as  an  ancient 
Qreek  interpreter  rendered  it :  "  be  deprived  of  children." 

•  Isaiah  52  :  6  ;  Bom.  2  :  24. 

"  P.  "  Pitied."    V.  renders  it  literally.    God  Interposed  to  vindicate  His  own  honor. 

"  The  great  motive  of  all  the  Divine  counsels  and  acts  is  the  glory  of  the  Deity.  God  cannot  propose 
to  Himself  an  end  leM  than  Himself. 

»  Glorified. 

"  The  restoration  of  the  Jews  to  Palestine  was  a  type  of  the  call  of  the  nations  to  the  church. 

**  P.  "  Sprinkle."  This  receives  a  literal  fulfilment  in  the  sacrament  of  baptism.  It  may  bo  figuratively 
said  of  the  purification  of  the  soul  in  whatever  way  this  may  be  effected. 


EZEKIEL    XXXVI.  559 

cleansed  from  all  your  impurities,  and  I  will  cleanse  you  from  all 
your  idols. 

26.  And  I  will  give  you  a  new  heart,  and  put  a  new  spirit  within 
you  :  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  will 
give  you  a  heart  of  flesh.^^ 

27.  And  I  will  put  My  spirit  in  the  midst  of  you :  and  I  will  cause 
you  to  walk  in  My  commandments,  and  to  keep  My  judgments,  and 
do  them.^^ 

28.  And  ye  shall  dwell  in  the  land  which  I  gave  to  your  fathers: 
and  ye  shall  be  My  people,  and  I  will  be  your  God. 

29.  And  I  will  save  you  from  all  your  impurities :  and  I  will  call 
for  corn,  and  will  multiply  it,  and  will  not  lay  famine  on  you. 

30.  And  I  will  multiply  the  fruit  of  the  tree,  and  the  increase  of 
the  field,  that  ye  bear  no  more  the  reproach  of  famine  among  the 
nations. 

31.  And  ye  shall  remember  your  wicked  ways,  and  your  doings 
that  were  not  good :  and  your  iniquities,  and  your  wicked  deeds  shall 
displease  you. 

32.  It  is  not  for  your  sakes  that  I  will  do  this,  saith  the  Lord  God, 
be  it  known  to  you :  be  confounded,  and  ashamed  at  your  own  ways, 
0  house  of  Israel. 

33.  Thus  saith  the  Lord  God  :  In  the  day  that  I  shall  cleanse  you 
from  all  your  iniquities,  and  shall  cause  the  cities  to  be  inhabited, 
and  shall  repair  the  ruinous  places, 

34.  And  the  desolate  land  shall  be  tilled,  which  before  was  waste 
in  the  sight  of  all  that  passed  by, 

35.  They  shall  say  :  This  land  that  was  untilled  is  become  as  a 
garden  of  pleasure  :  and  the  cities  that  were  abandoned,  and  desolate, 
and  destroyed,  are  peopled  and  fenced. 

36.  And  the  nations,  that  shall  be  left  round  about  you,  shall  know 
that  I  the  Lord  have  built  up  what  was  destroyed,  and  planted  what 
was  desolate ;  that  I  the  Lord  have  spoken  and  done  it. 

37.  Thus  saith  the  Lord  God :  Moreover  in  this  shall  the  house  of 
Israel  find  Me,  that  I  will  do  it  for  them :  I  will  multiply  them  as  a 
flock  of  men.^^ 

38.  As  a  holy  flock,  as  the  flock  of  Jerusalem  in  her  solemn  feasts  : 
so  shall  the  N^aste  cities  be  full  of  flocks  of  men  :  and  they  shall  know 
that  I  am  the  Lord. 

^'  This  specially  marks  the  grace  of  the  New  Covenant.    Supra  11  :  19. 

*"  The  grace  of  God  effects  this  by  moving,  aiding,  and  strengthening  man,  without  detriment  to  his 
free  agency. 

"  The  image  of  a  floclc  is  employed,  and  at  the  same  time  applied. 


560  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER  XXXVII. 

A  VISION  OF  THE  RESURRECTION  OF  DRY  BONES,  FORESHOWING  THE  DELIVERANCE 
OP  THE  PEOPLE  FROM  THEIR  CAPTIVITY.  JUDA  AND  ISRAEL  SHALL  BE  ALL  ONE 
KINGDOM   UNDER   CHRIST.      GOD'S   EVERLASTING   COVENANT   WITH   THE   CHURCH. 

1.  The  hand  of  the  Lord  was  upon  me,  and'  brought  me  forth  in 
the  spirit  of  the  Lord :  and  set  me  down  in  the  midst  of  a  plain  that 
was  full  of  bones. 

2.  And  He  led  me*  about  through  them  on  every  side  :  now  they 
were  very  many  upon  the  face  of  the  plain  ;  and  they  were  exceeding 
dry. 

3.  And  He  said  to  Me :  Son  of  man,^  shall  these  bones  live  ?  And 
I  answered  :  0  Lord  God,  Thou  knowest.^ 

4.  And  He  said  to  me :  Prophesy  concerning  these  bones ;  and 
say  to  them :  Ye  dry  bones,  hear  the  word  of  the  Lord. 

5.  Thus  saith  the  Lord  God  to  these  bones :  Behold,  I  will  send 
spirit^  into  you,  and  ye  shall  live. 

6.  And  I  will  lay  sinews  on  you,  and  will  cause  flesh  to  grow  over 
you,  and  will  cover  you  with  skin :  and  1  will  give  you  spirit ;  and 
ye  shall  live,  and  ye  shall  know  that  I  am  the  Lord. 

7.  And  I  prophesied  as  He  had  commanded  me :  and  as  I  prophe- 
sied there  was  a  noise,  and  behold,  a  commotion  :  and  the  bones  came 
together,  each  one  to  its  joint. 

8.  And  I  saw,  and  behold,  the  sinews  and  the  flesh  came  up  upon 
them  :  and  the  skin  was  stretched  out  over  them ;  but  there  was  no 
spirit  in  them. 

9.  And  He  said  to  me :  Prophesy  to  the  spirit,  prophesy,  0  son  of 
man,  and  say  to  the  spirit :  Thus  saith  the  Lord  God :  Come,  spirit, 
from  the  four  winds,''  and  blow  upon  these  slain :  and  let  them  live 
again. 

10.  And  I  prophesied  as  He  had  commanded  me :  and  the  spirit 
came  into  them,  and  they  lived :  and  they  stood  up  upon  their  feet, 
an  exceeding  great  army. 

*■  Lit.  ^  The  Ix)rd  brought  mo  forth  in  epirit.^'  This  term  may  denota  the  wind.    The  prophet  felt  him* 
self  carried  away  by  a  Divine  power,  and  set  down  in  a  valley. 
>  V.  '<  Putasne."    This  is  a  mere  expletive. 

*  This  is  an  acknowledgment  that  the  prophet  knew  not. 

*  "Breath,"— life. 

*  The  same  term  is  used  throughout  in  the  text,  which,  with  V.,  we  render  spirit  and  wind,  as  they  are 
rendered  by  L.  likewise.    P.  «  Freath,"—"  wind." 


EZEKIEL    XXXVII.  561 

11.  And  He  said  to  me  :  Son  of  man  :  All  these  bones  are  the 
house  of  Israel  :^  they  say  :  Our  bones  are  dried  up,  and  our  hope  is 
lost,  and  we  are  cut  off. 

12.  Therefore  prophesy,  and  say  to  them  :  Thus  saith  the  Lord 
God :  Behold,  I  will  open  your  graves,  and  will  bring  you  out  of 
your  sepulchres,  0  My  people :  and  will  bring  you  into  the  land  of 
Israel. 

13.  And  ye  shall  know  that  I  am  the  Lord,  when  I  shall  have 
opened  your  sepulchres,  and  shall  have  brought  you  out  of  your 
graves,  0  My  people  : 

14.  And  shall  have  put  My  spirit  in  you,  and  ye  shall  live,  and  I 
shall  make  you  rest  upon  your  own  land :  and  ye  shall  know  that  I 
the  Lord  have  spoken,  and  done  it,  saith  the  Lord  God : 

15.  And  the  word  of  the  Lord  came  to  me,  saying  : 

16.  And  thou,  son  of  man,  take  thee  a  stick ;  and  write  upon  it : 
Of  Juda,  and  of  the  children  of  Israel  his  associates:  and  take  an- 
other stick,  and  write  upon  it :  For  Joseph  the  stick  of  Ephraim,  and 
for  all  the  house  of  Israel,  and  his  associates. 

17.  And  join  them  one  to  the  other  into  one  stick :  and  they  shall 
become  one  in  thy  hand: 

18.  And  when  the  children  of  thy  people  shall  speak  to  thee,  say- 
ing :  Wilt  thou  not  tell  us  what  thou  meanest  by  this  ? 

19.  Say  to  them :  Thus  saith  the  Lord  God :  Behold,  I  will  take 
the  stick  of  Joseph,  which  is  in  the  hand  of  Ephraim,  and  the  tribes 
of  Israel  that  are  associated  with  him  :  and  I  will  put  them  together 
with  the  stick  of  Juda,  and  will  make  them  one  stick  :  and  they  shall 
be  one  in  his  hand.'' 

20.  And  the  sticks  whereon  thou  hast  written  shall  be  in  thy  hand, 
before  their  eyes. 

21.  And  thou  shalt  say  to  them :  Thus  saith  the  Lord  God  :  Be- 
hold, I  will  take  the  children  of  Israel  from  the  midst  of  the  nations 
whither  they  are  gone  :  and  I  will  gather  them  on  every  side,  and  will 
bring  them  to  their  own  land. 

22.  And  I  will  make  them  one  nation^  in  the  land  on  the  moun- 


^  The  people  was  like  dried  and  scattered  bones ;  but  God  was  pleased  to  give  them  life  and  energy. 
The  scene,  as  represented  to  the  vision  of  the  prophet,  is  an  image  of  the  general  resurrection,  which 
Christian  faith  points  to  as  the  preparation  for  the  last  judgment.  St.  Jerome  observes  :  "  The  image  of 
the  resurrection  would  never  be  employed  to  signify  the  restoration  of  the  Israelitic  people,  unless  the 
resurrection  itself  were  established,  and  were  believed,  for  no  one  confirms  what  is  uncertain  by  that 
which  does  not  exist." 

''  This  was  accomplished  on  the  return  of  the  Israelites,  the  distinction  of  the  two  kingdoms  of  Juda 
and  Israel  having  ceased;  but  it  was  typical  of  the  more  perfect  union  of  the  nations  in  the  church. 

8  John  10  :  16. 

36 


562  THE    PROPHECY    OF    EZEKIEL. 

tains  of  Israel ;  and  one  king  shall  be  king  over  them  all :  and  they 
shall  be  no  more  two  nations  :  neither  shall  they  be  divided  any  more 
into  two  kingdoms. 

23.  Nor  shall  they  be  defiled  any  more  with  their  idols,  nor  with 
their  abominations,  nor  with  all  their  iniquities :  and  I  will  save  them 
out  of  all  the  places  in  which  they  have  sinned ;  and  I  will  cleanse 
them :  and  they  shall  be  My  people,  and  I  will  be  their  God. 

24.  And  My  servant  David  shall  be  king  over  them ;  and  they 
shall  have  one  shepherd:^  they  shall  walk  in  My  judgments,  and 
shall  keep  My  commandments,  and  shall  do  them. 

25.  And  they  shall  dwell  in  the  land  which  I  gave  to  My  servant 
Jacob,  wherein  your  fathers  dwelt :  and  they  shall  dwell  in  it,  they 
and  their  children,  and  their  children's  children,  forever :  and  David 
My  servant  shall  be  their  prince  forever. 

26.  And  I  will  make  a  covenant  of  peace  with  them ;  it  shall  be  an 
everlasting  covenant  with  them  :^"  and  I  will  establish  them,  and  will 
multiply  them,  and  will  set  My  sanctuary  in  the  midst  of  them  for- 
ever. 

27.  And  My  tabernacle  shall  be  with  them :  and  I  will  be  their 
God ;  and  they  shall  be  My  people. 

28.  And  the  nations  shall  know  that  I  am  the  Lord,  the  sanctifier 
of  Israel,  when  My  sanctuary  shall  be  in  the  midst  of  them  forever. 


CHAPTER  XXXVIII. 

OOG  SHALL  PERSECUTE  THE  CHURCH  IN  THE  LATTER  DAYS.   HE  SHALL  BE 

OVERTHROWN. 

1.  And  the  word  of  the  Lord  came  to  me,  saying : 

2.  Son  of  man,  set  thy  face  against  Gog,^  the  land  of  Magog,^  the 
vchief  prince^  of  Mosoch  and  Thubal :  and  prophesy  of  him, 


*  l8«ikh  40  :  11 }  J«r.  S8  :  6;  s%tprm  84  :  28;  DafH.  9  :  24;  John  1 :  46. 

'"  This  Is  the  Now  Coyenant.  V».  109  :  4 ;  116  :  2;  John  12  :  34. 

'  in/ru  39  :  1 ;  Apoo.  20  :  7.  Uog  in  ICsekiel  designates  a  prinoe  of  Kosb,  Mosooh,  andThubaL  In  the 
Apocalypse  it  is  the  Bame  of  a  country.  We  have  not  sufficient  knowledge  of  facts  of  sacred  history  to 
determine  tbu  application  of  this  prophecy;  but  the  correspondence  of  the  Apocalypse  with  Ezekiel  leads 
us  to  believe  that  Antichrist  is  specially  ruferr«d  to. 

^  Magog  is  believed  to  be  Kastem  Scythia. 

'  V.  •■  I'rincipem  capitis."  "This  latter  word  U  used  for  \ffH\  which  is  now  taken  as  a  proper  name. 


EZEKIEL    XXXVIII.  563 

3.  And  say  to  him :  Thus  saith  the  Lord  God  :  Behold,  I  come 
against  thee,  0  Gog,  the  chief  prince  of  Mosoch  and  Thubal, 

4.  And  I  will  turn  thee  about,  and  I  will  put  a  bit  in  thy  jaws  -} 
and  I  will  bring  thee  forth,  and  all  thy  army,  horses  and  horsemen 
all  clothed  with  coats  of  mail,  a  great  multitude,  armed  with  spears, 
and  shields  and  swords. 

5.  The  Persians,  Ethiopians,  and  Lybians  with  them,  all  with 
shields  and  helmets. 

6.  Gomer,^  and  all  his  bands,  the  house  of  Thogorma,^  the  northern 
parts  and  all  his  strength,  and  many  peoples  with  thee. 

7.  Prepare  and  make  thyself  ready,  and  all  thy  multitude  that  is 
assembled  about  thee  :  and  be  thou  commander^  over  them. 

8.  After  many  days  thou  shalt  be  visited  :^  at  the  end  of  years  thou 
shalt  come  to  the  land  that  is  returned  from  the  sword,^  and  is  gathered 
out  of  many  nations,  to  the  mountains  of  Israel  which  have  been  con- 
tinually waste  :  but  it  hath  been  brought  forth  out  of  the  nations,  and 
they  shall  all  of  them  dwell  securely  in  it. 

9.  And  thou^*^  shalt  go  up  and  come  like  a  storm,  and  like  a  cloud 
to  cover  the  land,  thou  and  all  thy  bands,  and  many  peoples  with 
thee. 

*    10.  Thus  saith  the  Lord  God :  In  that  day  projects  shall  enter  into 
thy  heart ;  and  thou  shalt  conceive  a  mischievous  design  : 

11.  And  thou  shalt  say :  I  will  go  up  to  the  land  which  is  without 
a  wall.  I  will  come  to  them  that  are  at  rest,  and  dwell  securely :  all 
these  dwell  without  a  wall ;  they  have  no  bars  nor  gates  :^^ 

12.  To  take  spoils,  and  lay  hold  on  the  prey ;  to  lay  thy  hand 
upon  them  that  had  been  wasted,  and  afterwards  restored,  and  upon 
the  people  that  is  gathered  together  out  of  the  nations,  which  hath 
begun  to  possess,  and  to  dwell  in  the  midst  of  the  earth. 

13.  Saba,  and  Dedan,  and  the  merchants  of  Tharsis,  and  all  the 
lions,^^  thereof,  shall  say  to  thee :  Art  thou  come  to  take  spoils  ? 
Behold,  thou  hast  gathered  thy  multitude  to  take  a  prey,  to  take 


*  The  control  of  God  over  the  fiercest  warriors  and  most  powerful  monarchs  is  such,  that  lie  governs 
them  as  a  rider  controls  his  horse. 

'  The  Cimmerians,  a  people  of  Northern  Asia.  "  Armenia. 

'  P.  "  A  guard."    11.  is  here  understood  of  a  leader,  whom  they  should  respect. 
'  This  term  is  often  used  for  punishment :  it  here  implies  relief. 

•  P.  "  That  is  brought  back."    L.  "  That  is  recovering."    Palestine  rescued  from  enemies  seems  to  be 
meant. 

"•  A  powerful  prince  with  a  vast  army  is  addressed. 

"  Such  was  the  state  of  the  country  for  some  time  after  the  return  of  the  Jews  under  Cyrus. 

"  P.  "  Young  lions."    Princes  are  understood. 


564  THE    PROPHECY    OF    EZEKIEL. 

silver,  and  gold,  and  to  carry  away  goods  and  substance,  and  to  take 
rich  spoils.^^ 

14.  Therefore,  thou  son  of  man,  prophesy,  and  say  to  Gog :  Thus 
saith  the  Lord  God :  Shalt  thou  not  know,  in  that  day,  when  My 
people  of  Israel  shall  dwell  securely? 

15.  And  thou  shalt  come  out  of  thy  place  from  the  northern  parts,^^ 
thou  and  many  peoples  with  thee,  all  of  them  riding  upon  horses,  a 
great  company  and  a  mighty  army. 

16.  And  thou  shalt  come  upon  My  people  of  Israel  like  a  cloud,  to 
cover  the  earth.  Thou  shalt  be  in  the  latter  days,  and  I  will  bring 
thee  on  My  land :  that  the  nations  may  know  Me,  when  I  shall  be 
sanctified^^  in  thee,  0  Gog,  before  their  eyes. 

17.  Thus  saith  the  Lord  God :  Thou  then  art  he,  of  whom  I  have 
spoken  in  the  days  of  old,  by  My  servants  the  prophets  of  Israel, 
who  prophesied  in  the  days  of  those  times  that  I  would  bring  thee 
upon  them.^^ 

18.  And  it  shall  come  to  pass  in  that  day,  in  the  day  of  the  coming 
of  Gog  upon  the  land  of  Israel,  saith  the  Lord  God,  that  My  indig- 
nation shall  come  up  in  My  wrath. 

19.  And  I  have  spoken  in  My  zeal,  and  in  the  fire  of  My  anger, 
that  on  that  day  there  shall  be  a  great  commotion  upon  the  land  of 
Israel : 

20.  So  that  the  fishes  of  the  sea,  and  the  birds  of  the  air,  and  the 
beasts  of  the  field,  and  every  creeping  thing  that  creepeth  upon  the 
ground,  and  all  men  that  are  upon  the  face  of  the  earth,  shall  be 
moved  at  My  presence :  and  the  mountains  shall  be  thrown  down ; 
and  t-he  hedges  shall  fall ;  and  every  wall  shall  fall  to  the  ground. 

21.  And  I  will  call  in  the  sword  against  him  in  all  My  mountains, 
saith  the  Lord  God :  every  man's  sword  shall  be  pointed  against  his 
brother. 

22.  And  I  will  judge  him  with  pestilence,  and  with  blood,  and  with 
violent  rain,  and  vast  hailstones :  I  will  rain  fire  and  brimstone  upon 
him,  and  upon  his  army,  and  upon  the  many  nations  that  are  with 
him. 

28.  And  I  will  be  magnified,  and  I  will  be  sanctified :  and  I  will 
be  known  in  the  eyes  of  many  nations,  and  they  shall  know  that  I 
am  the  Lord. 

**  It  is  not  easy  to  determine  at  what  time  they  poaaessed  bo  much  wealth. 

"*  The  kings  of  Persia,  Assyria,  or  Babylonia,  were  said  to  come  from  the  north  in  their  advances 
towardn  Jerusalem. 

»»  Olorlfled. 

*"  Calmet  understands  this  of  Cambyses ;  but  the  proofe  of  this  sentiment  arc  by  no  means  conclusive. 
The  same  uncertainty  is  found  in  applying  the  following  verses  to  any  period  of  sacred  history. 


I 


EZEKIEL    XXXIX.  565 


CHAPTER   XXXIX. 

god's    judgments    upon    GOG.      GOD's    people  were   punished    for    their    sins  :    BUT 
SHALL    BE    favored    WITH    EVERLASTING   KINDNESS. 

1.  And  thou,  son  of  man,  prophesy  against  Gog,  and  say :  Thus 
saith  the  Lord  God :  Behold,  I  come  agaiilst  thee,  0  Gog,  the  chief 
prince  of  Mosoch  and  Thubal. 

2.  And  I  will  turn  thee  round ;  and  I  will  lead  thee  out,^  and  will 
make  thee  go  up  from  the  northern  parts ;  and  will  bring  thee  upon 
the  mountains  of  Israel. 

3.  And  I  will  break  thy  bow  in  thy  left  hand :  and  I  will  cause 
thy  arrows  to  fall  out  of  thy  right  hand. 

4.  Thou  shalt  fall  upon  the  mountains  of  Israel,  thou  and  all  thy 
bands,  and  thy  nations  that  are  with  thee.  I  have  given  thee  to  the 
wild  beasts,  to  the  birds,  and  to  every  fowl,  and  to  the  beasts  of  the 
earth  to  be  devoured.^ 

5.  Thou  shalt  fall  upon  the  face  of  the  field  :^  for  I  have  spoken 
it,  saith  the  Lord  God. 

6.  And  I  will  send  a  fire  on  Magog,^  and  on  them  that  dwell  confi- 
dently in  the  islands :  and  they  shall  know  that  I  am  the  Lord. 

7.  And  I  will  make  My  holy  name  known  in  the  midst  of  My 
people  Israel ;  and  My  holy  name  shall  be  profaned  no  more ;  and  the 
Gentiles  shall  know  that  I  am  the  Lord,  the  Holy  One  of  Israel. " 

8.  Behold,  it  cometh,  and  it  is  done,  saith  the  Lord  God ;  this  is 
the  day  whereof  I  have  spoken. 

9.  And  the  inhabitants  shall  go  forth  of  the  cities  of  Israel,  and 
shall  set  on  fire  and  burn  the  weapons,  the  shields,  and  the  spears, 
the  bows,  and  the  arrows,  and  the  handstaves,  and  the  pikes ;  and 
they  shall  burn  them  with  fire  seven  years.^ 

10.  And  they  shall  not  bring  wood  out  of  the  countries,  nor  cut 
down  out  of  the  forests :   for  they  shall  burn  the  weapons  with  fire, 


^  p.  " I  will  turn  thee  back,  and  leave  but  the  sixth  part  of  thee."  Chald.  renders  it :  "I  will  cause 
thee  to  wander."  Jarchi  and  Louis  de  Dieu  take  it  to  mean  :  "  I  will  lead  thee  astray."  11.  assents.  L. 
*'  I  will  derange  thee,  and  lead  thee  astray." 

^  The  entire  overthrow  of  a  vast  army  is  predicted. 

*  P.  "  The  open  field,"  *  On  the  country  whence  Gog  came. 

'  This  is  put  for  an  indefinite  time.  In  order  to  represent  the  vast  amount  of  arms,  they  are  said  to 
afford  fuel  to  the  Israelites  for  this  period.  As  little  fuel  is  used  in  that  climate,  a  quantity  of  arms 
might  last  a  long  time. 


566  THE    PROPHECY    OF    EZEKIEL. 

and  they  shall  make  a  prey  of  them  to  whom  they  had  been  a  prey ; 
and  they  shall  rob  those  that  robbed  them,  saith  the  Lord  God. 

11.  And  it  shall  come  to  pass  in  that  day,  that  I  will  give  Gog  a 
noted  place  for  sepulture^  in  Israel :  the  valley  of  the  passengers  on 
the  east  of  the  sea,  which  shall  cause  astonishment  in  them  that  pass 
by :  and  there  shall  they  bury  Gog,  and  all  his  multitude :  and  it 
shall  be  called  the  valley  of  the  multitude  of  Gog. 

12.  And  the  house  of  Israel  shall  bury  them  for  seven  months^  to 
cleanse  the  land. 

13.  And  all  the  people  of  the  land  shall  bury  him :  and  it  shall  be 
unto  them  a  noted  day,  wherein  I  was  glorified,  saith  the  Lord  God. 

14.  And  they  shall  appoint  men  to  go  continually  about  the  land, 
to  bury  and  to  seek  out^  them  that  were  remaining  upon  the  face  of 
the  earth,  that  they  may  cleanse  it :  and  after  seven  months  they 
shall  begin  to  seek.^ 

15.  And  they  shall  go  about  passing  through  the  land ;  and  when 
they  shall  see  the  bone  of  a  man,  they  shall  set  up  a  sign  by  it,^^  till 
the  buriers  bury  it  in  the  valley  of  the  multitude  of  Gog. 

16.  And  the  name  of  the  city  shall  he  Amona  '}^  and  they  shall 
cleanse  the  land. 

17.  And  thou,  0  son  of  man,  thus  saith  the  Lord  God :  Say  to 
every  fowl,  and  to  all  the  birds,  and  to  all  the  beasts  of  the  field : 
Assemble  yourselves ;  make  haste ;  come  together  from  every  side  to 
my  victim,  which  I  slay  for  you,  a  great  victim  upon  the  mountains 
of  Israel ;  to  eat  flesh  and  drink  blood.^^ 

18.  Ye  shall  eat  the  flesh  of  the  mighty,  and  ye  shall  drink  the 
blood  of  the  princes  of  the  earth :  of  rams,  and  of  lambs,  and  of  he- 
goats,  and  bullocks,  and  of  all  that  are  well  fed  and  fat.^^ 

19.  And  ye  shall  eat  the  fat  till  ye  be  full ;  and  ye  shall  drink  blood 
till  ye  be  drunk  of  the  victim  which  I  shall  slay  for  you. 

20.  And  ye  shall  be  filled  at  My  table  with  horses,  and  mighty 
horsemen,"  and  all  the  men  of  war,  saith  the  Lord  God. 

*  Not  by  way  of  hooorable  distinction:  but  the  vast  number  of  the  slain  will  fill  the  valley.  The 
epftbet  •<  noted"  is  not  in  the  text. 

'  This  lonff  space  is  stated  to  signify  their  immense  number. 

'  n.  V.  "  With  the  passenRers."  It  is  thought  that  there  were  two  classes  of  men  employed  for  thi< 
purpose,  one  to  search  for  unbnried  corpses,  the  other  to  aid  in  their  Interment. 

•  The  work  of  interment  will  be  still  incomplete. 

'"  To  call  the  attention  of  those  charged  with  this  duty. 

"  .Multitude. 

"  This  address  to  birds  of  prey  and  wild  beasts  is  calculated  to  give  a  great  idea  of  the  slaughter.  God 
calls  it  a  sacrlfloe  which  Ha  baa  immolated.  The  coincidence  of  the  language  with  that  of  the  Apocalypse 
U  striking.  19  :  17. 

'^  These  are  figurative  ternia  for  the  great  and  strong. 

^*  II.  P.  "  Ilorset  and  chariots :"  the  charioteers  are  meant. 


EZEKIEL    XL.  56f 

21.  And  I  will  set  My  glory  among  the  nations :  and  all  nations 
shall  see  My  judgment  that  I  have  executed,  and  My  hand  that  I 
have  laid  upon  them. 

22.  And  the  house  of  Israel  shall  know  that  I  am  the  Lord  their 
God  from  that  day  and  forward. 

23.  And  the  nations  shall  know  that  the  house  of  Israel  were  made 
captives  for  their  iniquity,  because  they  forsook  Me,  and  I  hid  My 
face  from  them :  and  I  delivered  them  into  the  hands  of  their  ene-' 
mies ;  and  they  fell  all  by  the  sword. 

24.  I  have  dealt  with  them  according  to  their  uncleanness  and 
wickedness,  and  hid  My  face  from  them.  / 

25.  Therefore,  thus  saith  the  Lord  God :  Now  will  I  bring  back 
the  captivity^^  of  Jacob,  and  will  have  mercy  on  all  the  house  of 
Israel :  and  I  will  be  jealous  for  My  holy  name. 

26.  And  they  shall  bear  their  confusion,  and  all  the  transgressions 
wherewith  they  have  transgressed  against  Me,  when  they  shall  dwell 
in  their  land  securely,  fearing  no  man : 

27.  And  I  shall  have  brought  them  back  from  among  the  nations, 
and  shall  have  gathered  them  together  out  of  the  lands  of  their 
enemies,  and  shall  be  sanctified  in  them,  in  the  sight  of  many  nations. 

28.  And  they  shall  know  that  I  am  the  Lord  their  God,  because  I 
have  caused  them  to  be  carried  away  among  the  nf^ions ;  and  I  have 
gathered  them  together  unto  their  own  land,  and  have  not  left  any 
of  them  there. 

29.  And  I  will  hide  My  face  no  more  from  them  :^^  for  I  have 
poured  out  My  spirit  upon  all  the  house  of  Israel,  saith  the  Lord  God. 


CHAPTER   XL. 

THE    PROPHET    SEES  IN  A  VISION    THE    REBUILDING    OF    THE    TEMPLE:    THE    DIMENSIONS 
•    OF    SEVERAL    PARTS    THEREOF. 

1.  In  the  five  and  twentieth  year  of  our  captivity,  in  the  beginning 
of  the  year,  the  tenth  day  of  the  month,  the  fourteenth  year  after 


^'  The  captives. 

^  This  promise  is  accomplished  in  the  new  dispensation  in  favor  of  those  who  are  Israelites  hy  adop- 
tion, and  sanctified  by  the  spirit  of  God. 


568  THE    PROPHECY    OF    EZEKIEL. 

the  city  was  destroyed :  in  the  selfsame  day  the  hand  of  the  Lord 
was  upon  me,  and  He  brought  me  thither.^ 

2.  In  the  visions  of  God^  He  brought  me  into  the  land  of  Israel, 
and  set  me  upon  a  very  high  mountain :  upon  which  there  was  as  the 
building  of  a  city,  towards  the  south. 

3.  And  He  brought  me  in  thither :  and  behold,  a  man,  w^hose 
appearance  wxis  like  the  appearance  of  brass,  Avith  a  line  of  flax  in 
his  hand,  and  a  measuring  reed  in  his  hand  :  and  he  stood  in  the  gate. 

4.  And  this  man  said  to  me :  Son  of  man,  see  with  thy  eyes,  and 
hear  with  thy  ears,  and  set  thy  heart^  upon  all  that  I  shall  show 
thee :  for  thou  art  brought  hither  that  they  may  be  shown  to  thee : 
declare  all  that  thou  seest  to  the  house  of  Israel. 

5.  And  behold,  there  was  a  wall  on  the  outside  of  the  house  round 
about ;  and  in  the  man's  hand  a  measuring  reed  of  six  cubits  and  a 
hand-breadth  :  and  he  measured  the  breadth  of  the  building  one  reed, 
and  the  height  one  reed. 

6.  And  he  came  to  the  gate  that  looked  toward  the  east,  and  he 
went  up  the  steps  thereof:  and  he  measured  the  breadth  of  the 
threshold  of  the  gate  onfe  reed,  that  is,^  one  threshold  was  one  reed 
broad : 

7.  And  every  little  chamber  was  one  reed  long,  and  one  reed  broad : 
and  between  the  %tle  chambers  were  five  cubits : 

8.  And  the  threshold  of  the  gate  by  the  porch  of  the  gate  within, 
was  one  reed. 

9.  And  he  measured  the  porch  of  the  gate  eight  cubits,  and  the 
front  thereof  two  cubits :  and  the  porch  of  the  gate  was  inward. 

10.  And  the  little  chambers  of  the  gate  that  looked  eastward  ivere 
three  on  this  side,  and  three  on  that  side :  all  three  were  of  one 
measure,  and  the  fronts  of  one  measure,  on  both  parts. 

11.  And  he  measured  the  breadth  of  the  threshold  of  the  gate  ten 
cubits ;  and  the  length  of  the  gate  thirteen  cubits. 

12.  And  the  border  before  the  little  chambers  one  cubit :  and  one 
cubit  was  the  border  on  .both  sides :  and  the  little  chambers  were  six 
cubits  on  this  side  and  that  side. 

13.  And  he  measured  the  gate  from  the  roof  of  one  little  chamber 
to  the  roof  of  another,  in  breadth  five  and  twenty  cubits ;  door  against 
(Joor, 

'  Whilut  bodily  at  Babylon,  he  was  trannportod  in  spirit  to  Jerusalem. 
'  In  visions  Divinely  pre««nt«'d,— manifestations  of  hidden  things. 
'  The  heart  is  put  for  the  mind. 

*  P.  "And  the  other  threshold  nf  the  gate  which  was  one  reed  broad :"'  each  threshold  was  one  reed 
broad. 


EZEKIEL    XL.  569 

14.  He  made  also  fronts  of  sixty  cubits  :  and  to  the  front  the  court 
of  the  gate  on  every  side  round  about. 

15.  And  before  the  face  of  the  gate,  which  reached  even  to  the 
face  of  the  porch  of  the  inner  gate,  fifty  cubits. 

16.  And  slanting  windows  in  the  little  chambers,  and  in  their 
fronts,  which  were  within  the  gate  on  every  side  round  about ;  and 
in  like  manner  there  were  also  in  the  porches^  windows  round  about 
within,  and  before  the  fronts  the  representation  of  palm-trees. 

17.  And  he  brought  me  into  the  outward  court :  and  behold,  there 
were  chambers,  and  a  pavement  of  stone  in  the  court  round  about : 
thirty  chambers  encompassed  the  pavement. 

-     18.  And  the  pavement  in  the  front  of  the  gates  according  to  the 
length  of  the  gates  was  lower. 

19.  And  he  measured  the  breadth  from  the  face  of  the  lower  gate 
to  the  front  of  the  inner  court  without,  a  hundred  cubits  to  the  east, 
and  to  the  north. 

20.  He  measured  also  both  the  length  and  the  breadth  of  the  gate 
of  the  outward  court,  which  looked  northward. 

21.  And  the  little  chambers  thereof,  three  on  this  side,  and  three 
on  that  side :  and  the  front  thereof,  and  the  porch  thereof  according 
to  the  measure  of  the  former  gate,  fifty  cubits  long,  and  five  and 
twenty  cubits  broad. 

22.  And  the  windows  thereof,  and  the  porch,^  and  the  gravings 
according  to  the  measure  of  the  gate  that  looked  to  the  east ;  and 
they  went  up  to  it  by  seven  steps ;  and  a  porch  was  before  it. 

23.  And  the  gate  of  the  inner  court  was  over  against  the  gate  of 
the  north,  and  that  of  the  east :  and  he  measured  from  gate  to  gate 
a  hundred  cubits. 

24.  And  he  brought  me  out  to  the  way  of  the  south,  and  behold, 
the  gate  that  looked  to  the  south  :  and  he  measured  the  front  thereof, 
and  the  porch  thereof  according  to  the  former''  measures ; 

25.  And  the  windows  thereof,  and  the  porches  round  about,  as  the 
other  windows :  the  length  was  fifty  cubits,  and  the  breadth  five  and 
twenty  cubits. 

26.  And  there  were  seven  steps  to  go  up  to  it,  and  a  porch  before 
the  doors  thereof:  and  there  were  graven  palm-trees,  one  on  this  side, 
and  another  on  that  side  in  the  front^  thereof. 


'  p.  "  And  likewise  to  the  arches :"  others  explain  it  of  pillars.    Simonis  takes  it  to  be  an  ornament  of 
the  wall?,  probably  like  a  ram's  head. 

"  P.  "  And  their  arches."    The  term  is  generally  rendered  porch  by  V. 

•"  P.  "These." 

*  P.  "  Posts."    It  is  the  same  as  in  v.  16. 


570  THE  PROPHECY  OF  EZEKIEL. 

27.  And  there  was  a  gate  of  the  inner  court  towards  the  south : 
and  he  measured  from  gate  to  gate  towards  the  south,  a  hundred 
cubits. 

28.  And  he  brought  me  into  the  inner  court  at  the  south  gate  :  and 
he  measured  the  gate  according  to  the  former  measures. 

29.  The  little  chamber^  thereof,  and  the  front  thereof,  and  the 
porch  thereof  with  the  same  measures :  and  the  windows  thereof,  and 
the  porch  thereof  round  about  it  was  fifty  cubits  in  length,  and  five 
and  twenty  cubits  in  breadth. 

30.  And  the  porch  round  about  was  five  and  twenty  cubits  long, 
and  five  cubits  broad. 

31.  And  the  porch  thereof  to  the  outward  court,  and  the  palm  trees - 
thereof  in  the  front :  and  there  were  eight  steps  to  go  up  to  it. 

32.  And  he  brought  me  in  into  the  inner  court  by  the  way  of  the 
east :  and  he  measured  the  gate  according  to  the  former  measures. 

33.  The  little  chamber  thereof,  and  the  front  thereof,  and  the  porch 
thereof  as  before :  and  the  windows  thereof,  and  the  porches  thereof 
round  about  it  was  fifty  cubits  long,  and  five  and  twenty  cubits  broad. 

34.  And  the  porch  thereof,  that  is,  of  the  outward  court ;  and  the 
graven  palm-trees  in  the  front  thereof  on  this  side  and  on  that  side : 
and  the  going  up  to  it  was  by  eight  steps. 

35.  And  he  brought  me  into  the  gate  that  looked  to  the  north  :  and 
he  measured  according  to  the  former  measures. 

36.  The  little  chamber  thereof,  and  the  front  thereof,  and  the  porch 
thereof,  and  the  windows  thereof  round  about  it  was  fifty  cubits  long, 
and  five  and  twenty  cubits  broad. 

37.  And  the  porch  thereof  looked  to  the  outward  court :  and  the 
graving  of  palm-trees  in  the  front  thereof  was  on  this  side  and  on  that 
side :  and  the  going  up  to  it  was  by  eight  steps. 

38.  And  at  every  chamber  was  a  door  in  the  fore-fronts  of  the 
gates  :  there  they  washed  the  holocaust. 

39.  And  in  the  porch  of  the  gate  were  two  tables  on  this  side,  and 
two  tables  on  that  side :  that  the  holocaust,  and  the  sin-offering,  and 
the  trespass-offering,  might  be  slain  thereon. 

40.  And  on  the  outward  side,  which  goeth  up  to  the  entry  of  the 
gate  that  looketh  toward  the  north,  were  two  tables :  and  at  the  other 
side  before  the  porch  of  the  gate  were  two  tables. 

41.  Four  tables  were  on  this  side,  and  four  tables  on  that  side :  at 


*  p.  <*CliMnben."    The  text  is  in  thu  singular. 


EZEKIEL    XL  I.  571 

the  sides  of  the  gate  were  eight  tables,  upon  which  they  slew  the 
victims. 

42.  And  the  four  tables  for  the  holocausts  were  made  of  square 
stones  ;  one  cubit  and  a  half  long,  and  one  cubit  and  a  half  broad,  and 
one  cubit  high,  to  lay  the  instruments  upon,  wherewith  the  holocaust 
and  the  victim  are  slain. 

43.  And  the  borders  of  them  were  of  one  hand-breadth,  turned 
inwards  round  about :  and  upon  the  tables  was  the  flesh  of  the  offering. 

44.  And  without  the  inner  gate  were  the  chambers  of  the  singing 
men  in  the  inner  court,  which  was  on  the  side  of  the  gate  that  looketh 
to  the  north :  and  their  prospect  was  towards  the  south,  one  at  the 
side  of  the  east  gate,  which  looked  toward  the  north. 

45.  And  he  said  to  me  :  This  chamber,  which  looketh  toward  the 
south,  shall  be  for  the  priests  that  watch  in  the  wards  of  the  temple. 

46.  But  the  chamber  that  looketh  towards  the  north  shall  be  for 
the  priests  that  watch  over  the  ministry  of  the  altar.  These  are  the 
sons  of  Sadoc,  who  among  the  sons  of  Levi  come  near  to  the  Lord,  to 
minister  to  him. 

47.  And  he  measured  the  court  a  hundred  cubits  long,  and  a  hun- 
dred cubits  broad  four  square :  and  the  altar  that  was  before  the  face 
of  the  temple. 

48.  And  he  brought  me  into  the  porch  of  the  temple  :  and  he  mea- 
sured the  porch  five  cubits  on  this  side,  and  five  cubits  on  that  side ; 
and  the  breadth  of  the  gate  three  cubits  on  this  side,  and  three  cubits 
on  that  side. 

49.  And  the  length  of  the  porch  ivas  twenty  cubits,  and  the  breadth 
eleven  cubits  :  and  there  were  eight  steps  to  go  up  to  it.  And  there 
were  pillars  in  the  fronts ;  one  on  this  side,  and  another  on  that  side. 


CHAPTER   XLL 

A  DESCRIPTION  OF  THE  TEMPLE,  AND  OF  ALL  PARTS  OF  IT. 

1.  And  he  brought  me  into  the  temple  :  and  he  measured  the  front 
six  cubits  broad  on  this  side,  and  six  cubits  on  that  side,  the  breadth 
of  the  tabernacle. 

2.  And  the  breadth  of  the  gate  was  ten  cubits ;  and  the  sides  of 
the  gate  five  cubits  on  this  side,  and  five  cubits  on  that  side :  and  he 


572  THE    PROPHECY    OF    EZEKIEL. 

measured  the  length  thereof  forty  cubits,  and  the  breadth  twenty 
cubits. 

3.  Then  going  inward  he  measured  the  front^of  the  gate  two  cubits  ; 
and  the  gate  six  cubits ;  and  the  breadth  of  the  gate  seven  cubits. 

4.  And  he  measured  the  length  thereof  twenty  cubits,  and  the 
breadth  twenty  cubits,  before  the  face  of  the  temple  :  and  he  said  to 
me  :  This  is  the  holy  of  holies. 

5.  And  he  measured  the  wall  of  the  house  six  cubits ;  and  the 
breadth  of  every  side  chamber  four  cubits  round  about  the  house  on 
every  side. 

6.  And  the  side  chambers,  one  by  another,  were  twice  thirty-three  :^ 
and  they  bare  outwards,  that  they  might  enter  in  through  the  wall  of 
the  house  in  the  sides  round  about,  to  hold  in,  and  not  to  touch  the 
wall  of  the  temple.^ 

7.  And  there  was  a  broad  passage  round  about,  going  up  by  wind- 
ing stairs :  and  it  led  into  the  upper  loft  of  the  temple  all  round : 
therefore  was  the  temple  broader  in  the  higher  parts :  and  so  from 
the  lower  parts  they  went  to  the  higher  by  the  midst. 

8.  And  I  saw  in  the  house  the  height  round  about,  the  foundations 
of  the  side  chambers,  which  were  the  measure  of  a  reed,  the  space  of 
six  cubits : 

9.  And  the  thickness  of  the  wall  for  the  side  chamber  without, 
which  was  five  cubits  :  and  the  inner  house  was  within  the  side  cham- 
bers of  the  house.^ 

10.  And  between  the  chambers  was  the  breadth  of  twenty  cubits 
round  about  the  house  on  every  side, 

11.  And  the  door  of  the  side  chambers  was  turned  towards  the 
place  of  prayer :  one  door  was  toward  the  north,  and  another  door 
was  toward  the  south :  and  the  breadth  of  the  place  for  prayer  was 
five  cubits  round  about. 

12.  And  the  building  that  was  separate,  and  turned  to  the  way  that 
looked  toward  the  sea,  was  seventy  cubits  broad :  and  the  wall  of  the- 
building,  five  cubits  thick  round  about,  and  ninety  cubits  long. 

13.  And  he  measured  the  length  of  the  house,  a  hundred  cubits ; 
and  the  separate  building,  and  the  walls  thereof,  a  hundred  cubits  in 
length. 


*  p.  "  And  the  side  chambers  were  three,  one  over  another,  and  thirty  in  order."    R.  understands 
that  the  chambers  were  one  by  another  thirty-three  times. 

'  The  beams  rested  not  on  the  wall  of  the  temple,  or  against  it,  but  on  the  walis  of  the  adjacent 
house  in  which  the  chambers  were. 

•  n.  P.  "That  which  was  left  wat  the  place  of  the  Bid«  chambers  that  lorre  witliin." 


EZEKIEL    XLI.  578 

14.  And  the  breadth  before  the  face  of  the  house,  and  of  the  sepa- 
rate place  toward  the  east,  a  hundred  cubits. 

15.  And  he  measured  the  length  of  the  building  over  against  it, 
which  was  separated  at  the  back  of  it ;  and  the  galleries  on  both  sides 
a  hundred  cubits ;  and  the  inner  temple,  and  the  porches  of  the  court. 

16.  The  thresholds,  and  the  oblique  windows,  and  the  galleries 
round  about  on  three  sides,  over  against  the  threshold  of  every  one, 
and  floored  with  wood  all  round  about :  and  the  ground  was  up  to  the 
windows ;  and  the  windows  were  shut  over  the  doors. 

17.  And  even  to  the  inner  house,  and  without  all  the  wall  round 
about  within  and  without,  by  measure. 

18.  And  there  were  cherubim  and  palm-trees  wrought,  so  that  a 
palm-tree  was  between  a  cherub  and  a  cherub  :^  and  every  cherub  had 
two  faces. 

19.  The  face  of  a  man  was  toward  the  palm-tree  on  one  side,  and 
the  face  of  a  lion  was  toward  the  palm-tree  on  the  other  side :  set 
forth  through  all  the  house  round  about. 

20.  From  the  ground  even  to  the  upper  parts  of  the  gate  were 
cherubim  and  palm-trees  wrought  in  the  wall  of  the  temple. 

21.  The  threshold  was  four-square,  and  the  face  of  the  sanctuary 
sight  to  sight.^ 

22.  The  altar  of  wood  was  three  cubits  high  ;  and  the  length  thereof 
was  two  cubits :  and  the  corners  thereof,  and  the  length  thereof,  and 
the  walls  thereof,  were  of  wood.  And  he  said  to  me :  This  is  the 
table  before  the  Lord. 

23.  And  there  were  two  doors  in  the  temple,  and  in  the  sanctuary. 

24.  And  in  the  two  doors  on  both  sides  were  two  little  doors,  which 
were  folded  within  each  other :  for  there  were  .two  wickets  on  both 
sides  of  the  doors. 

25.  And  there  were  cherubim  also  wrought  in  the  doors  of  the 
temple,  and  the  figures  of  palm-trees,  like  as  were  made  on  the  walls  : 
for  which  cause  also  the  planks  were  thicker  in  the  front  of  the  porch 
without. 

26.  Upon  which  were  the  oblique  windows,  and  the  representation 
of  palm-trees  on  this  side  and  on  that  side  in  the  sides  of  the  porch ; 
according  to  the  sides  of  the  house,  and  the  breadth  of  the  walls. 


*  Between  two  cherubs. 

*  The  sanctuary  and  the  courts  lay  in  the  same  direction.    The  gate  of  the  temple  was  foursquare, 
corresponding  to  the  sanctuary  gate. 


674  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER   XLIL 

A  DESCRIPTION  OF  THE  COURTS,  CHAMBERS,  AND  OTHER  PLACES  BELONGING  TO 

THE  TEMPLE. 

1.  And  he  brought  me  forth  into  the  outward  court,  by  the  way 
that  leadeth  to  the  north  :  and  he  brought  me  into  the  chamber  that 
was  over  against  the  separate  building,  and  over  against  the  house 
toward  the  north. 

2.  In  the  face  of  the  north  door  was  the  length  of  a  hundred  cubits ; 
and  the  breadth  of  fifty  cubits. 

3.  Over  against  the  twenty  cubits  of  the  inner  court,  and  over 
against  the  pavement  of  the  outward  court  that  was  paved  with  stone, 
where  there  was  a  gallery  joined  to  a  triple  gallery. 

4.  And  before  the  chambers  was  a  walk  ten  cubits  broad,  looking 
to  the  inner  parts  of  a  way  of  one  cubit.  And  their  doors  were 
toward  the  north : 

5.  Where  were  the  store  chambers  lower^  above ;  because  they  bare 
up  the  galleries,  which  appeared  above  out  of  them  from  the  lower 
parts,  and  from  the  midst  of  the  building. 

6.  For  they  were  of  three  stories,  and  had  not  pillars,  as  the  pil- 
lars of  the  courts  :  therefore  did  they  appear  above  out  of  the  lower 
places,  and  out  of  the  middle  places,  fifty  cubits^  from  the  ground. 

7.  And  the  outward  wall  that  went  about  by  the  chambers,  which 
were  towards  the  outward  court  on  the  forepart  of  the  chambers,  was 
fifty  cubits  long. 

8.  For  the  length  of  the  chambers  of  the  outward  court  was  fifty 
cubits:  and  the  length  before  the  face  of  the  temple,  a  hundred 
cubits. 

9.  And  there  was  under  these  chambers,  an  entrance  from  the 
east,  for  them  that  went  into  them  out  of  the  outward  court. 

10.  In  the  breadth  of  the  outward  wall  of  the  court  that  was  to- 
ward the  east,  over  against  the  separate  building,  and  there  were 
chambers  before  the  building. 

11.  And  the  way  before  them  was  like  the  chambers  which  were 
toward  the  north :  they  were  as  long  as  they,  and  as  broad  as  they : 

*  p.  "  Shorter."  The  appor  ohambera  were  shorter,— part  of  the  space  being  occupied  with  the  walls 
supporting  the  galleries.  It  appears  that  there  were  three  rows  of  galleries,  the  uppermost  of  which  WM 
somewhat  narrower  than  the  lower  rows. 

*  Fifty  cubits  are  not  mentioned  in  the  text    Y.  inserted  it  bj  way  of  explanation. 


EZEKIEL    XLII.  5T6 

and  all  the  going  into  them,  and  their  fashions,  and  their  doors  were 
alike. 

12.  According  to  the  doors  of  the  chambers  that  were  toward  the 
south  ;  there  was  a  door  in  the  head  of  the  way,  which  way  was  before 
the  porch,  separated  toward  the  east  as  one  entereth  in. 

13.  And  he  said  to  me  :  The  chambers  of  the  north,  and  the  cham- 
bers of  the  south,  which  are  before  the  separate  building ;  they  are 
holy  chambers,  in  which  the  priests  eat,  that  approach  to  the  Lord 
into  the  holy  of  holies  :^  there  shall  they  lay  the  most  holy  things, 
and  the  offering  for  sin,  and  for  trespass :  for  it  is  a  holy  place. 

14.  And  when  the  priests  shall  have  entered  in,  they  shall  not  go 
out  of  the  holy  places  into  the  outward  court :  but  there  they  shall 
lay  their  vestments,  wherein  they  minister ;  for  they  are  holy :  and 
they  shall  put  on  other  garments ;  and  they  shall  go  forth  to  the 
people.'' 

15.  Now  when  he  had  made  an  end  of  measuring  the  inner  house, 
he  brought  me  out  by  the  way  of  the  gate  that  looked  toward  the 
east :  and  he  measured  it  on  every  side  round  about. 

16.  And  he  measured  toward  the  east  with  the  measuring  reed, 
five  hundred  reeds  with  the  measuring  reed  round  about. 

17.  And  he  measured  toward  the  north  five  hundred  reeds  with  the 
measuring  reed  round  about. 

18.  And  toward  the  south  he  measured  five  hundred  reeds  with 
the  measuring  reed  round  about. 

19.  And  toward  the  west  he  measured  five  hundred  reeds,  with  the 
measuring  reed. 

20.  By  the  four  winds  he^  measured  the  wall  thereof  on  every  side 
round  about,  five  hundred  cubits^  long  and  five  hundred  cubits  broad, 
making  a  separation  between  the  sanctuary  and  the  place  of  the 
people.^ 


'  H.  P.  *'  Eat  the  most  holy  things."    The  text  does  not  regard  the  sanctuary. 

*  This  change  of  dress  was  intended  to  make  them  more  sensible  of  the  sanctity  of  the  priestly  func- 
tions. 

*  The  text  has  no  noun  in  connection  with  the  numbers  in  this  verse.    Reeds  seem  to  be  understood. 
^  P.  "  Sides."  ■*  P.  "  Profane  place." 


^T6  THE    PROPHECY    OF    EZEKIEL. 


CHAPTER  XLIII. 

THE  GLORY  OF  GOD  RETURNS  TO  THE  XEW  TEMPLE.  THE  ISRAELITES  SHALL  NO 
MORE  PROFANE  GOD's  NAME  BY  IDOLATRY  :  THE  PROPHET  IS  COMMANDED  TO  SHOW 
THEM  THE  DIMENSIONS  AND  FORM  OF  THE  TEMPLE,  AND  OF  THE  ALTAR.  WITH  THE 
SACRIFICES  TO  BE  OFFERED  THEREON. 

1.  And  he  brought  me  to  the  gate  that  looked  towards  the  east. 

2.  And  behold,  the  glory  of  the  God  of  Israel  came  in  by  the  way 
of  the  east :  and  His  voice  was  like  the  noise  of  many  waters  :  and 
the  earth  shone  with  His  majesty. 

3.  And  I  saw  the  vision  according  to  the  appearance  which  I  had 
seen^  when  He^  came  to  destroy  the  city :  and  the  appearance  was 
according  to  the  vision  which  I  had  seen  by  the  river  Chobar  :^  and  I 
fell  upon  my  face. 

4.  And  the  majesty  of  the  Lord  went  into  the  temple  by  the  way 
of  the  gate  that  looked  to  the  east. 

5.  And  the  spirit  lifted  me  up,  and  brought  me  into  the  inner 
court :  and  behold,  the  house  was  filled  with  the  glory  of  the  Lord. 

6.  And  I  heard  one  speaking  to  me  out  of  the  house :  and  the  man 
that  stood  by  me, 

7.  Said  to  me  :  Son  of  man,  the  place  of  My  throne,  and  the  place 
of  the  soles  of  My  feet,  where  I  dwell  in  the  midst  of  the  children  of 
Israel  forever :  and  the  house  of  Israel  shall  no  more  profane  My 
holy  name,  they  and  their  kings  by  their  fornications,  and  by  the 
carcasses  of  their  kings,  and  by  the  high  places. 

8.  They  who  have  set  their  threshold  by  My  threshold,  and  their 
posts  by  My  posts  :  and  there  was  hut  a  wall  between  Me  and  them : 
and  they  profaned  My  holy  name  by  the  abominations  which  they 
committed :  for  which  reason  I  consumed  them  in  My  wrath. 

9.  Now  therefore  let  them  put  away  their  fornication,  and  the  car- 
casses of  their  kings  far  from  me  :  and  I  will  dwell  in  the  midst  of 
them  forever. 

10.  But  thou,  son  of  man,  show  to  the  house  of  Israel  the  temple, 
and  let  them  be  ashamed  of  their  iniquities,  and  let  them  measure  the 
building : 

*  H.  p.  repeata :  "  aooordlng  to  the  tIsIod  that  I  saw." 

•  A^pra  9:1.  II.  P.  "  When  I  camw."  ?onie  MSS.  have  the  third  person.  The  prophet  might  be  said 
to  hare  oome  to  destroy  the  city,  inasmuch  as  he  announced  its  destruction. 

'  Supra  1:1. 


EZEKIEL    XLIII.  577 

11.  And  be  ashamed  of  all  that  they  have  done.  Show  them  the 
form  of  the  house,  and  the  fashion  thereof,  the  goings  out,  and  the 
comings  in,  and  the  whole  plan  thereof,  and  all  its  ordinances,  and 
all  its  order,  and  all  its  laws :  and  thou  shalt  write  it  in  their  sight ; 
that  they  may  keep  the  whole  form  thereof,  and  its  ordinances,  and 
do  them. 

12.  This  is  the  law  of  the  house  upon  the  top  of  the  mountain  :^ 
all  its  border  round  about  is  most  holy  :  this  then  is  the  law  of  the 
house. 

13.  And  these  are  the  measures  of  the  altar  by  the  truest  cubit, 
which  is  a  cubit  and  a  hand-breadth  :^  the  bottom  thereof  was  a  cubit, 
and  the  breadth  a  cubit :  and  the  border  thereof  unto  its  edge,  and 
round  about,  one  hand-breadth  :  and  this  was  the  trench^  of  the  altar. 

14.  And  from  the  bottom  on  the  ground  to  the  lowest  brim  two 
cubits,  and  the  breadth  of  one  cubit :  and  from  the  lesser  brim  to  the 
greater  brim  four  cubits,  and  the  breadth  of  one  cubit. 

15.  And  the  ArieF  itself  was  four  cubits :  and  from  the  Ariel  up- 
ward were  four  horns. 

16.  And  the  Ariel  was  twelve  cubits  long,  and  twelve  cubits  broad, 
foursquare  with  equal  sides. 

17.  And  the  brim  was  fourteen  cubits  long,  and  fourteen  cubits 
broad  in  the  four  corners  thereof:  and  the  crown  round  about  it  was 
half  a  cubit,  and  the  bottom  of  it  one  cubit  round  about :  and  its 
steps  turned  toward  the  east. 

18.  And  he  said  to  me:  Son  of  man,  thus  saith  the  Lord  God: 
These  are  the  ceremonies  of  the  altar,  in  what  day  soever  it  shall  be 
made :  that  holocausts  may  be  offered  upon  it,  and  blood  poured  out.^ 

19.  And  thou  shalt  give  to  the  priests,  and^  the  Levites,  that  are 
of  the  race  of  Sadoc,  who  approach  to  Me,  saith  the  Lord  God,  to 
.offer  to  me  a  calf  of  the  herd  for  sin. 

20.  And  thou  shalt  take  of  his  blood,  and  shalt  put  it  upon  the 
four  horns  thereof,  and  upon  the  four  corners  of  the  brim,  and  upon 
the  crown^^  round  about :  and  thou  shalt  cleanse  and  expiate  it. 

21.  And  thou  shalt  take  the  calf,  that  is  offered  for  sin:  and  thou 
shalt  burn  it  in  a  separate  place  of  the  house  without  the  sanctuary. 

*  The  text  refers  this  to  what  follows. 

*  A  larger  measure  than  the  ordinary  cubit  is  assigned. 
"  St.  Jerome  so  renders  it.    P.  "  The  higher  place." 

''  P.  "Altar."  It  is  differently  written  in  this  and  the  following  verse,  and  explained  variously.  L. 
understands  it  to  mean :  "  lion  of  God."  Fire  of  God  is  the  most  probable  interpretation.  It  is  applied 
to  the  part  of  the  altar  of  holocausts,  in  which  the  victims  were  consumed. 

*  P.  "  To  sprinkle  blood  thereon."  s  r^jg  conjunction  is  found  in  some  MSS. 
"  P.  "  Border." 

37 


578  THE  PROPHECY  OF  EZEKIEL. 

22.  And  on  the  second  day  thou  shalt  offer  a  he-goat  without 
blemish  for  sin  :  and  they  shall  expiate  the  altar,  as  they  expiated  it 
with  the  calf. 

23.  And  when  thou  shalt  have  made  an  end  of  the  expiation 
thereof,  thou  shalt  offer  a  calf  of  the  herd  without  blemish,  and  a  ram 
of  the  flock  without  blemish. 

24.  And  thou  shalt  offer  them  in  the  sight  of  the  Lord :  and  the 
priests  shall  put  salt  upon  them,  and  shall  offer  them  a  holocaust  to 
the  Lord. 

25.  Seven  days  shalt  thou  offer  a  he-goat  for  sin  daily :  they  shall 
offer  also  a  calf  of  the  herd,  and  a  ram  of  the  flock  without  blemish. 

26.  Seven  days  shall  they  expiate  the  altar,  and  shall  cleanse  it : 
and  they  shall  consecrate  it.^^ 

27.  And  the  days  being  expired,  on  the  eighth  day  and  thence 
forward,  the  priests  shall  offer  your  holocausts  upon  the  altar,  and 
peace-offerings :  and  I  will  be  pacified  towards  you,  saith  the  Lord 
God. 


CHAPTER   XLIV. 

THE  EAST  GATE  OP  THE  SANCTUARY  SHALL  BE  ALWAYS  SHUT.  THE  UNCIRCUMCISED 
SHALL  NOT  ENTER  INTO  THE  SANCTUARY ;  NOR  THE  LEVITES  THAT  HAVE  SERVED 
IDOLS  :  BUT  THE  SONS  OP  SADOC  WHO  STOOD  FIRM  IN  THE  WORST  OP  TIMES  SHALL 
DO    THE   PRIESTLY    FUNCTIONS. 

1.  And  he  brought  me  back  to  the  way  of  the  gate  of  the  outward 
sanctuary,  which  looked  towards  the  east :  and  it  was  shut. 

2.  And  the  Lord  said  to  me  :  This  gate  shall  be  shut :  it  shall  not 
be  opened ;  and  no  man  shall  pass  through  it  :^  because  the  Lord  the 
God  of  Israel  hath  entered  in  by  it  :^  and  it  shall  be  shut 

3.  For  the  prince.^     The  prince  himself  shall  sit  in  it,  to  eat  bread 

"  p.  "ThemselveB."    Lit.  "They  shall  fill  their  hands"  with  offerings. 

*  It  was  opened  on  each  Sabbath  and  new  moon,  but  no  one  was  allowed  to  pass  through  it.  Infra 
46:2 

"  The  Divine  manifestation  recorded  aboTe  (43  :  4)  is  meant, 

»  This  noun  has  the  nign  of  the  accusative  in  II.  Several  .MSS.  omit  the  noun  here,  but  all  have  it  in  the 
following  sentence.  It  does  not  appear  that  any  exception  was  made  tor  the  prince,  who,  however,  might 
advance  to  this  gate  with  a  voluntary  ofTering.  and  nit  there  lo  purtalie  of  it,  but  was  directed  to  return, 
without  entering.  The  Jewd,  as  U.  remarks,  explain  it  of  the  Messiah.  The  fathers  take  the  gate  to  be 
the  type  of  the  Virgin  Mary,  through  whom  the  I^rd  Qod  entered  into  the  world.  Iler  perpetual  virginity 
is  aptly  signified  by  the  language  of  the  prophet,  "ifome,"  says  St.  Jerome,  ''beautifully  explain  the 
closi'd  gate,  through  which  the  Lord  God  of  Israi^l  alone  enters,  &nd  the  prince  for  whom  the  gate  is  shut, 
of  the  Virgin  Mary,  who,  both  before  and  after  parturition,  was  a  virgin." 


EZEKIELXLIV.  579 

before  the  Lord  :  he  shall  enter  in  by  the  way  of  the  porch  of  the 
gate,  and  he  shall  go  out  by  the  same  way. 

4.  And  He  brought  me  by  the  way  of  the  north  gate  in  the  sight 
of  the  housg :  and  I  saw,  and  behold,  the  glory  of  the  Lord  filled  the 
house  of  the  Lord :  and  I  fell  on  my  face. 

5.  And  the  Lord  said  to  me :  Son  of  man,  attend  with  thy  heart, 
and  behold  with  thy  eyes,  and  hear  with  thy  ears  all  that  I  say  to 
thee  concerning  all  the  ceremonies  of  the  house  of  the  Lord,  and  con- 
cerning all  the  laws  thereof:  and  mark  well  the  ways  of  the  temple, 
with  all  the  goings  out  of  the  sanctuary. 

6.  And  thou  shalt  say  to  the  house  of  Israel  that  provoketh  Me : 
Thus  saith  the  Lord  God  :  Let  all  your  wicked  doings  suffice  you,  0 
house  of  Israel : 

7.  In  that  ye  have  brought  in  strangers  uncircumcised  in  heart, 
and  uncircumcised  in  flesh,  to  be  in  My  sanctuary,  and  to  defile  My 
house  :  and  ye  ofier  My  bread,  the  fat,  and  the  blood  :  and  ye  have 
broken  My  covenant  by  all  your  wicked  doings. 

8.  And  ye  have  not  kept  the  ordinances  of  My  sanctuary  :  but  ye 
have  set  keepers  of  My  charge  in  My  sanctuary  for  yourselves. 

9.  Thus  saith  the  Lord  God :  No  stranger  uncircumcised  in  heart, 
and  uncircumcised  in  flesh,  shall  enter  into  My  sanctuary,  no  stran- 
ger that  is  in  the  midst  of  the  children  of  Israel. 

10.  Moreover  the  Levites  that  went  away  far  from  Me,  when  the 
children  of  Israel  went  astray,  and  have  w^andered  from  Me  after 
their  idols,  and  have  borne  their  iniquity : 

11.  They  shall  be  officers  in  My  sanctuary,  and  doorkeepers  of  the 
gates  of  the  house,  and  ministers  to  the  house :  they  shall  slay  the 
holocausts,  and  the  victims  of  the  people :  and  they  shall  stand  in 
their  sight,  to  minister  to  them. 

12.  Because  they  ministered  to  them  before  their  idols,  and  were  a 
stumbling-block  of  iniquity  to  the  house  of  Israel ;  therefore  have  I 
lifted  up  My  hand  against  them,  saith  the  Lord  God,  and  they  shall 
bear  their  iniquity : 

13.  And  they  shall  not  come  near  to  Me,  to  do  the  office  of  priest 
to  Me  :  neither  shall  they  come  near  to  any  of  My  holy  things  that 
are  by  the  holy  of  holies  :  but  they  shall  bear  their  shame,  and  their 
abominations  which  they  have  committed. 

14.  And  I  will  make  them  doorkeepers  of  the  house,  for  all  the 
service  thereof,  and  for  all  that  shall  be  done  therein. 

15.  But  the  priests,  and  Levites,  the  sons  of  Sadoc,  who  kept  the 
ceremonies  of  My  sanctuary,  when  the  children  of  Israel  went  astray 


580  THE    PROPHECY    OF    EZEKIEL. 

from  Me,  they  shall  come  near  to  Me,  to  minister  to  Me :  and  they 
shall  stand  before  Me,  to  offer  Me  the  fat,  and  the  blood,  saith  the 
Lord  God. 

16.  They  shall  enter  into  My  sanctuary,  and  they  shall  come  near 
to  My  table,  to  minister  to  Me,  and  to  keep  My  ceremonies. 

•  17.  And  when  they  shall  enter  in  at  the  gates  of  the  inner  court, 
they  shall  be  clothed  with  linen  garments :  neither  shall  any  woollen 
come  upon  them,  when  they  minister  in  the  gates  of  the  inner  court 
and  within. 

18.  They  shall  have  linen  mitres  on  their  heads,  and  linen  breeches 
on  their  loins :  and  they  shall  not  be  girded  with  anything  that  causeth 
sweat.** 

19.  And  when  they  shall  go  forth  to  the  outward  court  to  the 
people,  they  shall  put  off  their  garments  wherein  they  ministered, 
and  lay  them  up  in  the  store-chamber  of  the  sanctuary :  and  they 
shall  clothe  themselves  with  other  garments  :  and  they  shall  not 
sanctify^  the  people  with  their  vestments. 

20.  Neither  shall  they  shave  their  heads,  nor  wear  long  hair :  but 
they  shall  only  poll  their  heads. 

21.  And  no  priest  shall  drink  wine,  when  he  is  to  go  into  the  inner 
court. 

22.  Neither  shall  they  take  to  wife  a  widow,  nor  one  that  is 
divorced :®  but  they  shall  take  virgins  of  the  seed  of  the  house  of 
Israel :  but  they  may  take  a  widow  also,  that  is,  the  widow'^  of  a 
priest. 

23.  And  they  shall  teach  My  people  the  difference  between  holy 
and  profane,  and  show  them  how  to  discern  between  clean  and  un- 
clean. 

24.  And  when  there  shall  be  a  controversy,  they  shall  stand^  in 
My  judgments,  and  shall  judge  :  they  shall  keep  My  laws,  and  My 
ordinances  in  all  My  solemnities,®  and  sanctify  My  sabbaths. 

25.  And  they  shall  come  near  no  dead  person,  lest  they  be  defiled ; 
only  their  father  and  mother,  and  son  and  daughter,  and  brother  and 

•  V.  In  tudore.  P.  *'  With  anything  that  causeth  sweat"  St  Jerome,  after  Sept.,  explains  it  as  a 
prohibition  to  bind  the  body  too  tightly,  as  is  done  with  prisoners,  God  wishing  His  priests  to  be  at  ease 
in  the  performance  of  aacrcd  functions.  Others  talce  it  to  imply  a  prohibition  to  use  woolen  garments, 
which  easily  produce  perspiration. 

•  As  the  garments  were  destined  for  sacred  functions,  the  people  who  might  touch  them,  if  the  priests 
wore  them  on  ordinary  occasions,  would  bo  deemed  defiled.  "  Sanctify"  seems  hero  to  bare  a  contrary 
menning,  although  h't  Jerome  explains  it  of  deroting  to  the  Divine  service,  as  Nazarites,  the  persons 
touched. 

•  U'v.  21  :  14.  '  H.  has  the  repetition. 

•  II.  P.  "Judge  It  according  to  My  JudgmenU." 

•  P.  "Assemblies."    L.  " Festivals."    II. 


EZEKIEL    XLV.  581 

sister,  that  hath  not  had  another  husband ;  for  whom  they  may  become 
unclean. 

26.  And  after  one  is  cleansed,  they  shall  reckon  unto  him  seven 
days. 

27.  And  in  the  day  that  he  goeth  into  the  sanctuary  to  the.  inner 
court,  to  minister  unto  Me  in  the  sanctuary,  he  shall  offer  for  his  sin, 
saith  the  Lord  God. 

28.  And  they  shall  have  no  inheritance  :  I  am  their  inheritance : 
neither  shall  ye  give  them  any  possession  in  Israel ;  for  I  am  their 
possession.^" 

29.  They  shall  eat  the  victim  both  for  sin  and  for  trespass :  and 
every  vowed  thing  in  Israel  shall  be  theirs. 

30.  And  the  first-fruits  of  all  the  first-born,"  and  all  the  oblations^^ 
of  all  things  that  are  offered,  shall  be  the  priests' :  and  ye  shall  give 
the  first-fruits  of  your  meats^^  to  the  priest,  that  he  may  return  a 
blessing  upon  thy  house. 

31.  The  priests  shall  not  eat  of  anything  that  is  dead  of  itself,^^ 
or  torn  by  a  beast,  whether  it  be  fowl  or  cattle. 


CHAPTER  XLV. 

PORTIONS  OF  LAND  FOR  THE  SANCTUARY,  FOR  THE  CITY  AND  FOR  THE  PRINCE. 
ORDINANCES  FOR  THE  PRINCE. 

1.  And  when  ye  shall  begin  to  divide  the  land  by  lot,  separate  ye 
first-fruits  to  the  Lord,  a  portion  of  the  land  to  he  holy,  in  length 
twenty-five  thousand,^  and  in  breadth  ten  thousand  :  it  shall  be  holy 
in  all  the  borders  thereof  round  about. 

2.  There  shall  be  for  the  sanctuary  on  every  side  five  hundred  by 
five  hundred,  four  square  round  about :  and  fifty  cubits  for  the 
suburbs  thereof  round  about. 

8.  And  with  this  measure  thou  shalt  measure  the  length  of  five  and 
twenty  thousand,  and  the  breadth  of  ten  thousand  :  and  in  it  shall  be 
the  temple,  and  the  holy  of  holies. 

^°  This  great  principle  is  beautifully  expressed.   Numb.  18  :  20;  Deut.  18  :  2. 
"  Exod.  22  :  29. 

^^  H.  P.  "  Every  oblation  of  all,  of  every  sort  of  your  oblations."    V.  takes  lihamenta  in  this  sense. 
''  H.  P.  "  Of  your  dough."  "  L.    Lev.  22  :  8. 

^  Reeda.  Supra  42  :  16. 


582  THE  PROPHECY  OF  EZEKIEL. 

4.  The  holy  portion  of  the  land  shall  be  for  the  priests,  the  minis- 
ters of  the  sanctuary,  who  come  near  to  the  ministry  of  the  Lord : 
and  it  shall  be  a  place  for  their  houses,  and  for  the  holy  place  of  the 
sanctuary. 

5.  And  five  and  twenty  thousand  of  length,  and  ten  thousand  of 
breadth  shall  be  for  the  Levites,  that  minister  in  the  house :  they 
shall  possess  twenty  store-chambers. 

6.  And  ye  shall  appoint  the  possession  of  the  city  five  thousand 
broad,  and  five  and  twenty  thousand  long,  according  to  the  separation 
of  the  sanctuary,  for  the  whole  house  of  Israel. 

7.  For  the  prince  also  on  the  one  side  and  on  the  other  side, 
according  to  the  separation  of  the  sanctuary,  and  according  to  the 
possession  of  the  city,  over  against  the  separation  of  the  sanctuary, 
and  over  against  the  possession  of  the  city ;  from  the  side  of  the  sea 
even  to  the  sea,^  and  from  the  side  of  the  east  even  to  the  east  ;^  and 
the  length  according  to  every  part  from  the  west  border  to  the  east 
border. 

8.  He  shall  have  a  portion  of  the  land  in  Israel :  and  the^  princes 
shall  no  more  rob  My  people:  but  they  shall  give  the  land  to  the 
house  of  Israel  according  to  their  tribes. 

9.  Thus  saith  the  Lord  God :  Let  it  suffice  you,  0  princes  of  Israel : 
cease  from  iniquity^  and  robberies,  and  execute  judgment  and  justice: 
separate  your  confines^  from  My  people,  saith  the  Lord  God. 

10.  Ye  shall  have  just  balances,  and  a  just  ephah,  and  a  just  bath. 

11.  The  ephah  and  the  bath  shall  be  equal,  and  of  one  measure : 
that  the  bath  may  contain  the  tenth  part  of  a  core,  and  the  ephah  the 
tenth  part  of  a  core :  their  weight  shall  be  equal  according  to  the 
measure  of  a  core. 

12.  And  the  shekel  hath  twenty  obols.^  Now  twenty  shekels,  and 
five  and  twenty  shekels,  and  fifteen  shekels  make  a  mna. 

13.  And  these  are  the  first-fruits,  which  ye  shall  take :  the  sixth 
part  of  an  ephah  of  a  core  of  wheat,  and  the  sixth  part  of  an  ephah  of 
a  core  of  barley. 

14.  The  measure  of  oil  also,  a  bath  of  oil  is  the  tenth  part  of  a 
core :  and  ten  baths  make  a  core :  for  ten  baths  fill  a  core. 

15.  And  one  ram  out  of  a  flock  of  two  hundred,  of  those  that 


9  Westerly  as  far  as  the  Mediterranean.  >  To  the  eastern  limit  lf\fra  47  :  18. 

*  P.  "My."  »  H.  P.  "Violence." 

•  P.  "Take  away  your  exactions."  R.,  after  Jarchi,  understands  it  of  the  unjust  expulsion  of  the 
people  from  their  hereditary  estate.  This  is  taken  for  wrongs  in  {general.  V.  may  be^  understood  of 
keeping  within  their  own  limiU),  and  avoiding  encroachment. 

'  Exod.  30  :  13 ;  Lev.  27  :  25 :  Numb.  8  :  47. 


EZEKIEL    XLVI.  583 

Israel  feedeth  for  sacrifice,  and  for  holocausts,  and  for  peace-offerings, 
to  make  atonement  for  them,  saith  the  Lord  God. 

16.  All  the  people  of  the  land  shall  be  bound  to  these  first-fruits 
for  the  prince  in  Israel. 

17.  And  the  prince  shall  give  the  holocaust,  and  the  sacrifice,  and 
the  libations  on  the  feasts,  and  on  the  new  moons,  and  on  the  sab- 
baths, and  on  all  the  solemnities  of  the  house  of  Israel :  he  shall  offer 
the  sacrifice  for  sin,  and  the  holocaust,  and  the  peace-offerings  to 
make  expiation  for  the  house  of  Israel. 

18.  Thus  saith  the  Lord  God :  In  the  first  month,  the  first  of  the 
month,  thou  shalt  take  a  calf  of  the  herd  without  blemish :  and  thou 
shalt  expiate  the  sanctuary. 

19.  And  the  priest  shall  take  the  blood  of  the  sin-offering :  and  he 
shall  put  it  on  the  posts  of  the  house,  and  on  the  four  corners  of  the 
brim  of  the  altar,  and  on  the  posts  of  the  gate  of  the  inner  court. 

20.  And  so  shalt  thou  do  in  the  seventh  day  of  the  month,  for 
every  one  that  hath  been  ignorant,^  and  hath  been  deceived  by  error, 
and  thou  shalt  make  expiation  for  the  house. 

21.  In  the  first  month,  the  fourteenth  day  of  the  month,  ye  shall 
observe  the  solemnity  of  the  passover :  seven  days  unleavened  bread 
shall  be  eaten. 

22.  And  the  prince  on  that  day  shall  offer  for  himself,  and  for  all 
the  people  of  the  land,  a  calf  for  sin. 

23.  And  in  the  solemnity  of  the  seven  days  he  shall  offer  for  a 
holocaust  to  the  Lord,  seven  calves,  and  seven  rams  without  blemish 
daily  for  seven  days :  and  for  sin  a  he-goat  daily. 

24.  And  he  shall  offer  the  sacrifice  of  an  ephah  for  every  calf;  and 
an  ephah  for  every  ram ;  and  a  hin  of  oil  for  every  ephah. 

25.  In  the  seventh  month,  in  the  fifteenth  day  of  the  month,  in 
the  solemn  feast,  he  shall  do  the  like  for  the  seven  days ;  as  well  in 
regard  to  the  sin-offering,  as  to  the  holocaust,  and  the  sacrifice,  and 
the  oil. 


CHAPTER  XLVL 


OTHER   ORDINANCES   FOR   THE   PRINCE   AND    FOR   THE   SACRIFICES. 

1.  Thus  saith  the  Lord  God :  The  gate  of  the  inner  court  that 

»  H.P.  "That  erreth,  and  for  him  that  is  simple." 


584  THE  PROPHECY  OF  EZEKIEL. 

looketh  toward  the  east,  shall  be  shut  the  six  days  on  which  work  is 
done :  but  on  the  sabbath-day  it  shall  be  opened ;  yea,  and  on  the 
day  of  the  new  moon  it  shall  be  opened. 

2.  And  the  prince  shall  enter  by  the  way  of  the  porch  of  the  gate 
from  without ;  and  he  shall  stand  at  the  threshold  of  the  gate  :  and 
the  priests  shall  offer  his  holocaust,  and  his  peace-offerings :  and  he 
shall  adore  upon  the  threshold  of  the  gate,  and  shall  go  out :  but  the 
gate  shall  not  be  shut  till  the  evening. 

3.  And  the  people  of  the  land  shall  adore  at  the  door  of  that  gate 
before  the  Lord  on  the  sabbaths,  and  on  the  new  moons. 

4.  And  this  holocaust  that  the  prince  shall  offer  to  the  Lord :  on 
the  sabbath-day,  shall  be  six  lambs  without  blemish,  and  a  ram  with- 
out blemish : 

5.  And  the  sacrifice^  of  an  ephah  for  a  ram ;  but  for  the  lambs  what 
sacrifice  his  hand  shall  allow  f  and  a  hin  of  oil  for  every  ephah. 

6.  And  on  the  day  of  the  new  moon  a  calf  of  the  herd  without 
blemish  :  and  the  six  lambs,  and  the  rams  shall  be  without  blemish. 

7.  And  he  shall  offer  in  sacrifice  an  ephah  for  a  calf,  an  ephah  also 
for  a  ram ;  but  for  the  lambs  as  his  hand  shall  find  ;  and  a  hin  of  oil 
for  every  ephah. 

8.  And  when  the  prince  is  to  go  in,  let  him  go  in  by  the  way  of 
the  porch  of  the  gate ;  and  let  him  go  out  the  same  way. 

9.  But  when  the  people  of  the  land  shall  go  in  before  the  Lord  on 
the  solemn  feasts,  he  that  goeth  in  by  the  north  gate  to  adore,  shall 
go  out  by  the  way  of  the  south  gate :  and  he  that  goeth  in  by  the 
way  of  the  south  gate,  shall  go  out  by  the  way  of  the  north  gate :  he 
shall  not  return  by  the  way  of  the  gate  whereby  he  came  in ;  but  shall 
go  out  at  that  over  against  it. 

10.  And  the  prince  in  the  midst  of  them,  shall  go  in  when  they  go 
in,  and  go  out  when  they  go  out.^ 

11.  And  in  the  fairs,^  and  in  the  solemnities,  thete  shall  be  the 
sacrifice  of  an  ephah  to  a  calf,  and  an  ephah  to  a  ram ;  and  to  the 
lambs,  the  sacrifice  shall  be  as  his  hand  shall  find :  and  a  hin  of  oil 
to  every  ephah. 

12.  But  when  the  prince  shall  offer  a  voluntary  holocaust,  or  volun- 
tary peace-offerings  to  the  Lord,  the  gate  that  looketh  towards  the 
east  shall  be  opened  to  him,  and  he  shall  offer  his  holocaust  and  his 
peace-offerings,  as  it  is  wont  to  be  done  on  the  sabbath-day  :  and  he 
shall  go  out,  and  the  gate  shall  be  shut  after  he  is  gone  forth. 

'  The  ofToring  of  flour  and  oil  with  inoente.  *  Whatever  he  may  chooae. 

»  Not,  howefer,  by  the  same  gate.  «  H.  P.  «'  Feasts." 


EZEKIEL    XLVI.  585 

13.  And  he  shall  offer  every  day  for  a  holocaust  to  the  Lord,  a 
lamb  of  the  same  year  without  blemish :  he  shall  offer  it  always  in 
the  morning. 

14.  And  he  shall  offer  the  sacrifice  for  it  morning  by  morning,  the 
sixth  part  of  an  ephah :  and  the  third  part  of  a  hin  of  oil  to  be 
mingled  with  the  fine  flour :  a  sacrifice  to  the  Lord  by  ordinance, 
continual  and  everlasting. 

15.  He  shall  offer  the  lamb,  and  the  sacrifice,  and  the  oil,  morning 
by  morning  ;  an  everlasting  holocaust. 

16.  Thus  saith  the  Lord  God :  If  the  prince  give  a  gift  to  any  of 
his  sons,  the  inheritance  of  it  shall  go  to  his  children :  they  shall 
possess  it  by  inheritance. 

17.  But  if  he  give  a  legacy  out  of  his  inheritance  to  one  of  his 
servants,  it  shall  be  his  until  the  year  of  release,  and  it  shall  return 
to  the  prince :  but  his  inheritance  shall  go  to  his  sons. 

18.  And  the  prince  shall  not  take  of  the  people's  inheritance  by 
violence,  nor  of  their  possession :  but  out  of  his  own  possession  he 
shall  give  an  inheritance  to  his  sons :  that  My  people  be  not  dispersed 
every  man  from  his  possession. 

19.  And  He  brought  me  in  by  the  entry,  that  was  at  the  side  of 
the  gate,  into  the  chambers  of  the  sanctuary  that  were  for  the  priests, 
which  looked  toward  the  north  :  and  there  was  a  place  bending  to  the 
west. 

20.  And  He  said  to  me  :  This  is  the  place  where  the  priests  shall 
boil  the  sin-offering,  and  the  trespass-offering ;  where  they  shall  dress 
the  sacrifice,  that  they  may  not  bring  it  out  into  the  outward  court, 
and  the  people  be  sanctified.^ 

21.  And  He  brought  me  into  the  outward  court :  and  He  led  me 
about  by  the  four  corners  of  the  court :  and  behold,  there  was  a  little 
court  in  the  corner  of  the  court :  to  every  corner  of  the  court  there 
was  a  little  court. 

22.  In  the  four  corners  of  the  court  were  little  courts  disposed, 
forty  cubits  long,  and  thirty  broad  :  all  the  four  were  of  one  measure. 

23.  And  there  was  a  wall  round  about  compassing  the  four  little 
courts :  and  there  were  kitchens  built  under  the  rows  round  about. 

24.  And  He  said  to  me  :  This  is  the  house  of  the  kitchens  wherein 
the  ministers  of  the  house  of  the  Lord  shall  boil  the  victims  of  the 
people. 


This  may  be  taken  in  a  contrary  meaning. 


586  THE    PROPHECY    OF    EZEKIEL. 


\ 


CHAPTER  XLVII. 

THE  VISION  OF  THE  HOLY  WATERS  ISSUING  OUT  FROM  UNDER  THE  TEMPLE  :  THE 
BORDERS  OF  THE  LAND  TO  BE  DIVIDED  AMONG  THE  TWELVE  TRIBES. 

1.  And  He  brought  me  again  to  the  gate  of  the  house :  and  be- 
hold, waters  issued  out  from  under  the  threshold  of  the  house  toward 
the  east :  for  the  fore  front  of  the  house  looked  toward  the  east :  but 
the  waters  came  down  to  the  right  side  of  the  temple,  to  the  south 
part  of  the  altar. 

2.  And  he  led  me  out  by  the  way  of  the  north  gate :  and  he  caused 
me  to  turn  to  the  way  without  the  outward  gate,  to  the  way  that 
looked  toward  the  east :  and  behold,  there  ran  out  waters  on  the  right 
side. 

3.  And  when  the  man  that  had  the  line  in  his  hand  went  out  to- 
wards the  east,  he  measured  a  thousand  cubits :  and  he  brought  me 
through  the  water  up  to  the  ankles. 

4.  And  again  he  measured  a  thousand :  and  he  brought  me  through 
the  water  up  to  the  knees. 

5.  And  he  measured  a  thousand :  and  he  brought  me  through  the 
water  up  to  the  loins.  And  he  measured  a  thousand :  and  it  was  a 
torrent,  which  I  could  not  pass  over :  for  the  waters  were  risen  so  as 
to  make  a  deep  torrent,  which  could  not  be  passed  over. 

6.  And  he  said  to  me  :  Surely  thou  hast  seen,^  0  son  of  man.  And 
he  brought  me  out :  and  he  caused  me  to  turn  to  the  bank  of  the 
torrent. 

7.  And  when  I  had  turned  myself,  behold,  on  the  bank  of  the  tor- 
rent were  very  many  trees  on  both  sides. 

8.  And  he  said  to  me :  These  waters  that  issue  forth  towards  the 
hillocks  of  sand^  to  the  east,  and  go  down  to  the  plains  of  the  desert, 
shall  go  into  the  sea,  and  shall  go  out,  and  the  waters  shall  be  healed. 

9.  And  every  living  creature  that  creepeth  whithersoever  the  tor- 
rent^ shall  come,  shall  live :  and  there  shall  be  fishes  in  abundance 
after  these  waters  shall  come  thither :  and  they  shall  be  healed ;  and 
all  things  shall  live  to  which  the  torrent  shall  come. 

10.  And  the  fishers  shall  stand  over  these  waters;  from  Engaddi 
even  to  Engallim  there  shall  be  drying  of  nets :  there  shall  be  many 

>  IL  p.  «  HMt  thou  Men  thi$r'  «  H.  P.  " East  country." 

»  n.  P.  "  Rivers." 


EZEKIEL    XL  VI  I.  587 

sorts  of  the  fishes  thereof,  as  the  fishes  of  the  great  sea,  a  very  great 
multitude. 

11.  But  on  the  shore  thereof,  and  in  the  fenny  places,  they  shall 
not  be  healed,  because  they  shall  be  turned  into  salt  pits. 

12.  And  by  the  torrent  on  the  banks  thereof  on  both  sides  shall 
grow  all  trees  that  bear  fruit :  their  leaf  shall  not  fall  ofi",  and  their 
fruit  shall  not  fail :  every  month  shall  they  bring  forth  first  fruits, 
because  the  waters  thereof  shall  issue  out  of  the  sanctuary :  and  the 
fruits  thereof  shall  be  for  food,  and  the  leaves  thereof  for  medicine. 

13.  Thus  saith  the  Lord  God :  This  is  the  border,  by  which  ye 
shall  possess  the  land  according  to  the  twelve  tribes  of  Israel :  for 
Joseph  hath  a  double  portion. 

14.  And  ye  shall  possess  it,  every  man  in  like  manner  as  his 
brother :  concerning  which  I  lifted  up  My  hand^  to  give  it  to  your 
fathers :  and  this  land  shall  fall  unto  you  for  a  possession. 

15.  And  this  is  the  border  of  the  land  :  toward  the  north  side,  from 
the  great  sea  by  the  way  of  Hethalon,  as  men  go  to  Sedada, 

16.  Emath,  Berotha,  Sabarim,  which  is  between  the  border  of  Da- 
mascus and  the  border  of  Emath,  the  house  of  Tichon,  which  is  by  the 
border  of  Auran. 

17.  And  the  border  from  the  sea,  even  to  the  court  of  Enon,  shall 
be  the  border  of  Damascus,  and  from  the  north  to  the  north :  the 
border  of  Emath,  this  is  the  north  side. 

18.  And  the  east  side  is  from  the  midst  of  Auran,  and  from  the" 
midst  of  Damascus,  and  from  the  midst  of  Galaad,  and  from  the  midst 
of  the  land  of  Israel,  Jordan  making  the  bound  to  the  east  sea,  and 
thus  J e  shall  measure  the  east  side. 

19.  And  the  south  side  southward  is  from  Thamar  even  to  the 
waters  of  contradiction  of  Cades ;  and  the  torrent  even  to  the  great 
sea  :  and  this  is  the  south  side  southward. 

20.  And  the  side  toward  the  sea  is  the  great  sea  from  the  borders 
straight  on,  till  thou  come  to  Emath :  this  is  the  side  of  the  sea. 

21.  And  ye  shall  divide  this  land  unto  you  according  to  the  tribes 
of  Israel : 

22.  And  ye  shall  divide  it  by  lot  for  an  inheritance  to  you,  and  to 
the  strangers  that  shall  come  over  to  you,  that  shall  beget  children 
among  you :  and  they  shall  be  unto  you  as  men  of  the  same  country 
born  among  the  children  of  Israel :  they  shall  divide  the  possession 
with  you  in  the  midst  of  the  tribes  of  Israel. 


Swore. 


688  THE    PROPHECY    OF    EZEKIEL. 


23.  And  in  what  tribe  soever  the  stranger  shall  be,  there  shall  ye 
give  him  possession,  saith  the  Lord  God. 


CHAPTER  XLVIII. 

THE   PORTIONS   OF   THE   TWELVE   TRIBES,    OF    THE   SANCTUARY,    OF   THE   CITY,  AND    OF 
THE   PRINCE.      THE   DIMENSIONS   AND    GATES    OF   THE   CITY. 

1.  And  these  are  the  names  of  the  tribes  from  the  borders  of  the 
north,  by  the  way  of  Hethalon,  as  they  go  to  Emath,  the  court  of 
Enan,^  the  borders  of  Damascus  northward,  by  the  way  of^  Emath. 
And  from  the  east  side  thereof  to  the  sea  shall  be  one  portion  for  Dan. 

2.  And  by  the  border  of  Dan,  from  the  east  side  even  to  the  side 
of  the  sea,  one  portion  for  Aser : 

3.  And  by  the  border  of  Aser,  from  the  east  side  even  to  the  side 
of  the  sea,  one  portion  for  Nephthali. 

4.  And  by  the  border  of  Nephthali,  from  the  east  side  even  to  the 
side  of  the  sea,  one  portion  for  Manasses. 

5.  And  by  the  border  of  Manasses,  from  the  east  side  even  to  the 
side  of  the  sea,  one  portion  for  Ephraim. 

6.  And  by  the  border  of  Ephraim,  from  the  east  side  even  to  the 
side  of  the  sea,  one  portion  for  Ruben. 

7.  And  by  the  border  of  Ruben,  from  the  east  side  even  to  the 
side  of  the  sea,  one  portion  for  Juda. 

8.  And  by  the  border  of  Juda,  from  the  east  side  even  to  the  side 
of  the  sea,  shall  be  the  first  fruits  which  ye  shall  set  apart,  five  and 
twenty  thousand^  in  breadth  and  in  length,  as  every  one  of  the  por- 
tions from  the  east  side  to  the  side  of  the  sea :  and  the  sanctuary  shall 
be  in  the  midst  thereof. 

9.  The  first  fruits  which  ye  shall  set  apart  for  the  Lord  shall  he  the 
length  of  five  and  twenty  thousand,  and  the  breadth  of  ten  thousand, 

10.  And  these  shall  be  the  first  fruits  of  the  sanctuary  for  the 
priests :  toward  the  north  five  and  twenty  thousand  in  length,  and 
toward  the  sea  ten  thousand  in  breadth,  and  toward  the  east  also  ten 
thousand  in  breadth,  and  toward  the  south  five  and  twenty  thousand 
in  length :  and  the , sanctuary  of  the  Lord  shall  be  in  the  midst  thereof. 

'  H.  P.  "  Ilasar-onan."    V.  translates  the  former  term. 

»  P.  "West."    As  the  Mediterranean  waa  west  of  Palestine,  the  sea  means  the  west. 

•  P.  "  Keods." 


EZEKIEL    XLVIII.  589 

11.  The  sanctuary^  shall  be  for  the  priests  of  the  sons  of  Sadoc,  who 
kept  My  ceremonies,  and  went  not  astray  when  the  children  of  Israel 
went  astray,  as  the  Levites  also  went  astray. 

12.  And  for  them  shall  be  the  first  fruits  from  the  first  fruits  of 
the  land  holy  of  holies,^  by  the  border  of  the  Levites. 

13.  And  the  Levites  in  like  manner  shall  have  by  the  borders  of 
the  priests  five  and  twenty  thousand  in  length,  and  ten  thousand  in 
breadth.  All  the  length  shall  he  five  and  twenty  thousand,  and  the 
breadth  ten  thousand. 

14.  And  they  shall  not  sell  thereof  nor  exchange ;  neither  shall 
the  first  fruits  of  the  land  be  alienated :  because  they  are  sanctified 
to  the  Lord. 

15.  But  the  five  thousand  that  remain  in  the  breadth  over  against 
the  five  and  twenty  thousand,  shall  be  a  common^  for  the  city  for 
dwelling,  and  for  suburbs :  and  the  city  shall  be  in  the  midst  thereof. 

16.  And  these  are  the  measures  thereof:  on  the  north  side  four 
thousand  and  five  hundred ;  and  on  the  south  side  four  thousand  and 
five  hundred ;  and  on  the  east  side  four  thousand  and  five  hundred ; 
and  on  the  west  side  four  thousand  and  five  hundred. 

17.  And  the  suburbs  of  the  city  shall  be  to  the  north  two  hundred 
and  fifty,  and  to  the  south  two  hundred  and  fifty,  and  to  the  east  two 
hundred  and  fifty,  and  to  the  sea  two  hundred  and  fifty. 

18.  And  the  residue  in  length  by  the  first  fruits  of  the  sanctuary, 
ten  thousand  toward  the  east,  and  ten  thousand  toward  the  west,  shall 
be  as  the  first  fruits  of  the  sanctuary  :  and  the  fruits  thereof  shall  be 
for  bread  to  them  that  serve  the  city. 

19.  And  they  that  serve  the  city  shall  serve  it  out  of  all  the  tribes 
of  Israel. 

20.  All  the  first  fruits  of  five  and  twenty  thousand  by  five  and 
twenty  thousand  foursquare,  shall  be  set  apart  for  the  first  fruits  of 
the  sanctuary,  and  for  the  possession  of  the  city. 

21.  And  the  residue  shall  be  for  the  prince  on  every  side  of  the 
first  fruits  of  the  sanctuary,  and  of  the  possession  of  the  city  over 
against  the  five  and  twenty  thousand  of  the  first  fruits  unto  the  east 
border :  toward  the  sea  also  over  against  the  five  and  twenty  thou- 
sand, unto  the  border  of  the  sea,  shall  likewise  be  the  portion  of  the 


*  Eight  MS?,  have  this  reading.    The  received  punctuation  requires  it  to  be  translated :  "  the  priests 
that  are  sanctified." 

'  The  first  fruits  of  the  land,  when  first  occupied  by  the  people  returned  from  captivity,  are  given  as 
holy  things  to  the  priests. 

*  For  general  use.    P.  "Profane." 


THE    PROPHECY    OF    EZEKIEL. 

prince  :.  and  the  first  fruits  of  the  sanctuary  and  the  sanctuary  of  the 
temple  shall  be  in  the  midst  thereof. 

22.  And  from  the  possession  of  the  Levites,  and  from  the  posses- 
sion of  the  city  which  are  in  the  midst  of  the  prince's  portions :  what 
shall  be  to  the  border  of  Juda,  and  to  the  border  of  Benjamin,  shall 
also  belong  to  the  prince. 

23.  And  for  the  rest  of  the  tribes :  from  the  east  side  to  the  west 
side,  one  portion^  for  Benjamin. 

24.  And  over  against  the  border  of  Benjamin,  from  the  east  side 
to  the  west  side,  one  portion  for  Simeon. 

25.  And  by  the  border  of  Simeon,  from  the  east  side  to  the  west 
side,  one  portion  for  Issachar. 

26.  And  by  the  border  of  Issachar,  from  the  east  side  to  the  west 
side,  one  portion  for  Zabulon. 

27.  And  by  the  border  of  Zabulon,  from  the  east  side  to  the  side 
of  the  sea,  one  portion  for  Gad. 

28.  And  by  the  border  of  Gad,  the  south  side  southward  :  and  the 
border  shall  be  from  Thamar,  even  to  the  waters  of  contradiction  of 
Cades,  the  inheritance  over  against  the  great  sea. 

29.  This  is  the  land  which  ye  shall  divide  by  lot  to  the  tribes  of 
Israel :  and  these  are  the  portions  of  them,  saith  the  Lord  God. 

30.  And  these  are  the  goings  out  of  the  city :  on  the  north  side 
thou  shalt  measure  four  thousand  and  five  hundred. 

31.  And  the  gates  of  the  city  according  to  the  names  of  the  tribes 
of  Israel ;  three  gates  on  the  north  side,  the  gate  of  Ruben  one,  the 
gate  of  Juda  one,  the  gate  of  Levi  one. 

32.  And  at  the  east  side,  four  thousand  and  five  hundred;  and 
three  gates,  the  gate  of  Joseph  one,  the  gate  of  Benjamin  one,  the 
gate  of  Dan  one. 

33.  And  at  the  south  side  thou  shalt  measure  four  thousand  and 
five  hundred ;  and  three  gates,  the  gate  of  Simeon  one,  the  gate  of 
Issachar  one,  the  gate  of  Zabulon  one. 

34.  And  at  the  west  side,  four  thousand  and  five  hundred;  and 
their  three  gates,  the  gate  of  Gad  one,  the  gate  of  Aser  one,  the  gate 
of  Nephthali  one. 

85.  Its  circumference  was  eighteen  thousand ;  and  the  name  of  the 
city  from  that  day,  The  Lord  is  there.* 

*  Portion  l8  not  expressed  in  the  text  in  this  or  the  following  verses. 

•  This  ia  strictly  "applicable  to  the  Church  of  Christ. 


DANIEL. 


I 


INTRODUCTION. 


The  last  of  the  great  prophets  is  styled  Daniel,  which  name,  in 
Hebrew,  means  the  judgment  of  God.  He  commenced  to  prophesy- 
before  Ezekiel,  but  survived  him.  He  was  of  royal  descent,  and  was 
led  into  captivity  when  quite  a  youth,  in  the  fourth  year  of  the  reign 
of  Joakim,  king  of  Juda ;  and  he  was  still  alive  at  the  expiration  of 
seventy  years,  when  the  people  were  set  free  by  Cyrus,  who  numbered 
him  among  his  chief  ministers.  With  three  other  Jewish  youths, 
Ananiah,  Misael,  and  Azariah,  he  applied  to  the  study  of  the  sciences 
which  the  Chaldeans  professed,  whilst  he  and  his  companions  carefully 
avoided  all  share  in  their  superstitions.  He  discovered  for  Nabuchodo- 
nosor  his  dream,  and  declared  its  meaning,  pointing  out,  in  the  various 
materials  of  the  statue  which  the  monarch  had  seen  in  vision,  four  great 
empires,  the  last  of  which  was  to  be  succeeded  by  the  kingdom  of 
Christ ;  and  in  reward  of  his  interpretation,  he  was  made  governor  of 
Babylon,  and  placed  at  the  head  of  the  wise  men  of  the  kingdom. 
At  a  later  period,  he  fearlessly  announced  to  the  proud  monarch  the 
humiliation  which  awaited  him,  exhorting  him  to  avert  it  by  alms- 
giving. In  the  first  year  of  the  reign  of  Baltassar,  grandson  of 
Nabuchodonosor,  Daniel  saw  a  representation  of  the  four  great 
empires  under  the  figure  of  beasts ;  and  in  the  third  year  he  beheld 
the  collision  of  the  Persians  and  Greeks,  in  the  struggle  of  a  ram  and 
a  he-goat,  which  struck  each  other  with  their  horns.  As  Baltassar 
sat  at  supper  in  the  midst  of  his  nobles,  Daniel  interpreted  the  mys- 
terious words  which  were  written  by  a  hand  6n  the  wall,  and  foretold 
the  catastrophe  which  impended,  namely,  that  the  monarch  should  be 
slain  on  that  same  night,  and  his  kingdom  transferred  to  Darius,  the 
Mede. 

The  desires  of  Daniel  expressed  in  prayer  for  the  liberation  of  his 
people,  were  rewarded  by  a  revelation  made  by  the  Angel  Gabriel  of 
the  coming  of  the  Messiah,  at  the  end  of  seventy  weeks  of  years 

38 


594  INTRODUCTION. 

from  the  time  at  whicli  tlie  royal  order  should  be  given  for  the  re- 
building of  Jerusalem. 

Cjrus,  the  nephew  and  successor  of  Darius,  being  apprised  by 
Daniel  of  the  frauds  of  the  priests  of  Bel  and  the  dragon,  was  induced 
to  overthrow  these  idols  ;  which  act  provoked  the  hatred  of  the  priests 
against  the  prophet.  Yielding  to  their  importunities,  the  monarch 
gave  him  over  into  their  hands,  and  they  cast  him  into  a  den  of  lions, 
where  he  was  miraculously  preserved  from  harm.  This  filled  Cyrus 
with  so  much  astonishment,  that,  repentant  of  his  weak  condescension, 
he  ordered  the  enemies  of  Daniel  to  be  cast  into  the  den,  in  which 
they  were  speedily  torn  to  pieces  by  the  lions. 

The  inspiration  of  the  book  of  Daniel  has  been  always  acknowledged 
by  Jews  and  Christians ;  but  his  title  to  the  character  of  prophet  was 
disputed  by  the  Jews,  as  far  back  as  the  days  of  St.  Jerome,  on  grounds, 
however,  altogether  frivolous.  Ezekiel,  his  contemporary,  in  an  ironi- 
cal address  to  the  king  of  Tyre,  intimates  his  wisdom  .and  familiarity 
with  secrets:  "Behold  thou  art  wiser  than  Daniel:  no  secret  is  hid 
from  thee."^  Josephus  ranks  him  with  the  greatest  prophets.  ^Our 
Lord  calls  him  "  the  prophet  ;"^  which  gives  us  reason  to  believe  that 
he  was  generally  designated  such  by  the  Jews  at  that  time.  It  is  pro- 
bable that  this  title  was  first  controverted  through  an  unwillingness 
to  admit  his  great  predictions  concerning  the  time  of  the  coming  of 
the  Messiah,  and  the  events  which  were  to  mark  His  appearance. 

Porphyrins,  a  Platonic  philosopher,  born  at  Tyre,  in  the  early  part 
of  the  third  century,  unable  to  dispute  the  accordance  of  the  facts  of 
history  with  the  statements  of  the  book  of  Daniel,  contended  that 
these  were  made  after  the  events  by  a  cotemporary  author,  in  the 
time  of  Antiochus  Epiphanes.  Whatever  regarded  subsequent  times 
he  considered  as  conjectural  or  false.  His  assertions  were  successfully 
refuted  by  Eusebius  of  Cesarea,  Apollinarius,  and  Methodius,  who 
appealed  to  the  Jewish  tradition  in  proof  of  the  authenticity  of  the 
book.  Greater  difficulty  exists  with  regard  to  those  parts  of  the 
book  which  are  marked  in  the  Vulgate  as  wanting  in  the  text,  and 
which  are  commonly  styled  additamenta,  additions  to  Daniel.  They 
are  found  in  the  Greek  version  of  Theodotion,  which  was  made  in  the 
middle  of  the  second  century,  and  they  were  commonly  received  in 
the  churches,  as  is  plain  from  the  writings  of  the  fathers.  Origen 
strenuously  maintained  their  authority  against  Africanus,^  on  the 
ground  that  it  was  admitted  by  the  various  local  churches,  which 

^  Esek.  28  :  S.  •  Antiq.  1. 10,  c.  12.  *  Matt.  24  :  15.  *  Ep.  ad.  Afric.  n.  4. 


INTKODUCTION.  696 

were  under  the  guidance  and  illumination  of  the  Holy  Spirit.  Saints 
BasiP  and  Chrysostom,^  with  Theodoret,^  speak  of  them,  and  expound 
them  as  portions  of  Scripture.  St.  Ambrose  recognizes  ^'  a  holy  and 
heavenly  miracle  of  the  Holy  Ghost"'*  in  the  liberation  of  Susanna 
from  her  accusers.  The  care  with  which  St.  Jerome  set  them  apart 
and  distinguished  them  from  the  text,  and  the  term  "fabulse,"  which 
he  more  than  once  applied  to  them,  render  it  probable  that  he  doubted 
of  their  authority ;  yet,  when  reproached  by  Ruffinus  with  opposing 
in  this  respect  the  judgment  of  the  whole  church,  he  defended  himself 
by  saying,  that  he  had  meant  only  to  state  the  Jewish  objections,  not 
his  own  individual  opinion.  The  separation  made  by  him  of  these- 
from  the  text,  is  preserved  in  the  Vulgate,  although  they  are  recog- 
nized as  parts  of  the  book,  and  are  embraced  in  the  decree  of  the 
Council  of  Trent,  which  declares  that  the  various  books  with  all  their 
parts^  as  they  are  read  in  the  church,  are  sacred  and  canonical. 
Some  of  the  difficulties  objected  to  these  portions  arise  from  their 
present  position,  as  we  shall  show  in  solving  them. 

St.  Jerome  remarks,  that  "none  of  the  prophets  have  spoken  so 
plainly  concerning  Christ,  since  he  not  only,  in  common  with  the 
others,  announces  His  coming,  but  even  points  out  the  precise  time, 
and  gives  the  succession  of  kings,  and  enumerates  the  years,  and 
foretells  the  most  manifest  signs. "^ 


L.  de  Spir.  S.  c.  30.  ^  Horn,  de  tribus  pueris  et  Horn,  de  Susanna.  ^  Comm. 

L.  3,  de  Spir.  S.  *  Prooem.  in  Dan. 


THE  PROPHECY  OF  DANIEL. 


CHAPTER   I. 

DANIEL  AND  HIS  COMPANIONS  ARE  TAKEN  INTO  THE  PALACE  OF  THE  KING  OF  BA- 
BYLON :  THEY  ABSTAIN  FROM  HIS  MEAT  AND  WINE,  AND  SUCCEED  BETTER  WITH 
PULSE    AND    WATER.      THEIR    EXCELLENCE    IN   WISDOM. 

1.  In  the  third  year  of  the  reign  of  Joakim,  king  of  Juda,  Nabu- 
chodonosor,  king  of  Babylon,  came  to  Jerusalem,  and  besieged  it  :^ 

2.  And  the  Lord  delivered  into  his  hands  Joakim,  the  king  of 
Juda,  and  part  of  the  vessels  of  the  house  of  God :  and  he  carried 
them^  away  into  the  land  of  Sennaar,^  to  the  house  of  his  god  :"*  and 
the  vessels  he  brought  into  the  treasure-house  of  his  god. 

3.  And  the  king  spake  to  Asphenez,  the  master  of  the  eunuchs,^ 
that  he  should  bring  in  some  of  the  children  of  Israel,  and  of  the 
king's  seed,^  and  of  the  princes, 

4.  Children  in  whom  there  was  no  blemish,  well  favored,  and  skil- 
ful in  all  wisdom,  acute  in  knowledge,  and  instructed  in  science,  and 
such  as  might  stand  in  the  king's  palace  :  that  he  might  teach  them 
the  learning,  and  the  language  of  the  Chaldeans. 

5.  And  the  king  appointed  them  a  daily  provision,  of  his  own  meat, 
and  of  the  wine  of  which  he  drank  himself,  that  being  nourished  three 
years,  they  might  afterwards  stand  before  the  king.'' 

*  The  siege  is  elsewhere  said  to  have  taken  place  in  the  fourth  year  of  Joakim,  which  is  called  the  first 
of  Nabuchodonosor.  Jer.  25  : 1.  This  corresponded  to  the  close  of  the  third  year  of  Joakim,  and  to  a  part 
of  the  fourth  year- 

2  The  vessels.  ^  Gen.  10  :  10. 

*  Belus  was  the  chief  idol  of  the  Babylonians. 

*  The  chief  officers  of  the  court  were  so  styled:  some  of  them  were  such  in  reality. 

^  Of  the  race  of  the  kings  of  Juda.    It  does  not  appear  that  any  of  the  children  of  Joakim  had  been 
taken  away,  but  others  of  royal  blood,  according  to  the  prediction  of  Isaiah  39  :  7. 
""  As  special  attendants. 


598  THE    PROPHECY    OF    DANIEL. 

6.  Now  there  were  among  them  of  the  children  of  Juda,  Daniel, 
Ananiah,  Misael,  and  Azariah. 

7.  And  the  master  of  the  eunuchs  gave  them  names :  to  Daniel, 
Baltassar  :  to  Ananiah,  Sidrach  :  to  Misael,  Misach :  and  to  Azariah, 
Abdenago.^ 

8.  But  Daniel  resolved  in  his  heart  that  he  would  not  be  defiled^ 
with  the  king's  table,  nor  with  the  wine  which  he  drank :  and  he 
requested  the  master  of  the  eunuchs  that  he  might  not  be  defiled. 

9.  And  God  gave  to  Daniel  grace  and  mercy^®  in  the  sight  of  the 
prince  of  the  eunuchs. 

10.  And  the  prince  of  the  eunuchs  said  to  Daniel :  I  fear  my  lord, 
the  king,  who  hath  appointed  you  meat  and  drink ;  who,  if  he  should 
see  your  faces  leaner  than  those  of  the  other  youths  of  your  age,  ye 
shall  endanger  my  head  to  the  king. 

11.  And  Daniel  said  to  Malasar,^^  whom  the  prince  of  the  eunuchs 
had  appointed  over  Daniel,  Ananiah,  Misael,  and  Azariah : 

I     12.  Try,  I  begeech  thee,  thy  servants  for  ten'days :  and  let  pulse 
be  given  us  to  eat,  and  water  to  drink : 

13.  And  look  upon  our  faces,  and  the  faces  of  the  children  that 
eat  of  the  king's  meat :  and  as  thou  shalt  see,  deal  with  thy  servants. 

14.  And  when  he  had  heard  these  words,^^  he  tried  them  for  ten  days. 

15.  And  after  ten  days  their  faces  appeared  fairer  and  fuller  than 
all  the  children  that  ate  of  the  king's  meat. 

16.  So  Malasar  took  their  portions,  and  the  wine  that  they  should 
drink  :  and  he  gave  them  pulse.  , 

17.  And  to  these^^  children  God  gave  knowledge,  and  understand- 
ing in  all  learning,  and  wisdom  :  but  to  Daniel  the  understanding  also 
of  all  visions  and  dreams. 

18.  And  when  the  days^^  were  ended,  after  which  the  king  had 
ordered  that  they  should  be  brought  in,  the  prince  of  the  eunuchs 
brought  them  in  before  Nabuchodonosor. 

19.  And  when  the  king  had  spoken  to  them,  there  were  not  found 
among  them  all  such  as  Daniel,  Ananiah,  Misael,  and  Azariah :  and 
they  stood  in.  the  king's  presence. 

20.  And  in  all  matters  of  wisdom  and  understanding  that  the  king 

*.The  change  of  name  may  have  been  designed  to  give  them  a  Chaldaio  character  and  turn  of  mind. 

*  By  eating  of  forbidden  meats. 

10  p^  It  Fuvor  and  t«nder  love."  God  moved  the  heart  of  this  chief  to  love  him  on  account  of  his  excel- 
lent qualities.  "  Hence  we  learn,"  says  St.  Jerome,  «  that  when  saints  are  loved  by  unbelievers,  it  is  to 
be  ascribed  to  the  Divine  mercy,  rather  than  to  the  kind  feeling  of  thete  perverse  men." 

"  This  is  thought  to  be  the  name  of  an  offloe  rather  than  a  proper  name.    L.  "  The  steward." 

*"  P.  "  So  he  consented  to  them  in  tbis  matter."  The  verb  to  hear  followed  by  the  dative  has  the  force 
of  consent. 

"  II.  P.  Four.  "  Three  years.    Supra  t.  6. 


DANIEL    II.  599 

inquired  of  them,  lie  found  them  ten  times  better  than  all  the  diviners 
and  wise  men^^  that  were  in  all  his  kingdom. 

21.  And  Daniel  continued  even  to  the  first  year^^  of  king  Cyrus. 


CHAPTER   II. 

DANIEL,  BY   DIYIXE   REVELATION,    DECLARES   THE   DREAM    OF    NABUCHODONOSOR,    AND 
THE    INTERPRETATION    OF    IT.      HE    IS    HIGHLY   HONORED    BY    THE    KING. 

1.  In  the  second  year^  of  the  reign  of  Nabuchodonosor,  Nabu- 
chodonosor  had  a  dream  ;  and  his  spirit  was  terrified ;  and  his  dream 
went  out  of  his  mind.^ 

2.  Then  the  king  commanded  to  call  together  the  diviners,  and  the 
w^ise  men,  and  the  magicians,  and  the  Chaldeans,^  to  declare  to  the 
king  his  dreams :  so  they  came  and  stood  before  the  king. 

3.  And  the  king  said  to  them :  I  saw  a  dream  :  and  being  troubled 
in  mind  I  know  not  what  I  saw.'* 

4.  And  the  Chaldeans  answered  the  king  in  Syriac  :^  0  king,  live 
forever  ;  tell  thy  servants  thy  dream  :  and  we  will  declare  the  inter- 
pretation thereof. 

5.  And  the  king  answering  said  to  the  Chaldeans:  The  thing  is 
gone  out  of  my  mind  :^  unless  ye  tell  me  the  dream,  and  the  meaning 
thereof,  ye  shall  be  put  to  death,  and  your  houses  shall  be  confis- 
cated.'' 

6.  But  if  ye  tell  the  dream,  and  the  meaning  of  it,  ye  shall  receive 
of  me  rewards,  and  gifts,  and  great  honor :  therefore  tell  me  the 
dream,  and  the  interpretation  thereof. 

*'  The  Magi  devoted  to  astronomy  are  meant. 

^'^  Infra  6 :  51.  From  ch.  10  :  1,  it  appears  that  in  the  third  year  of  Cyrus  he  was  still  alive.  The  rea- 
son why  it  is  stated  that  he  lived  unto  the  first  year  of  the  reign  of  Cyrus,  is  that  this  was  a  memorable 
period  for  the  exiled  people.    This  does  not  imply  that  he  ceased  to  live  in  that  year. 

^  After  the  death  of  Nabopolassar  his  father,  who  had  associated  him  with  himself  in  the  kingdom, 
two  years  before  his  death. 

-  P.  "  His  sleep  brake  from  him." 

'  This  name  is  here  applied  to  a  class  of  men  practising  superstition,  and  professing  knowledge. 

*  H.  P.  "  My  spirit  was  troubled  to  know  the  dream." 

*  This  language  was  extensively  spoken  throughout  the  Assyrian  empire  west  of  Tigris,  although  the 
vernacular  tongue  of  Assyria  proper  was  a  Medo- Persian  dialect.  The  Chaldeans  used  it  on  this  occasion, 
probably  because  it  was  their  original  language,  or  because  they  did  not  wish  their  answer  to  be  known 
to  all  those  present,  but  to  the  king  and  his  chief  officers.  It  continues  to  be  employed  in  this  book  until 
the  eighth  chapter. 

*=  P.  "  The  thing  is  gone  from  me."  This  may  signify  his  determination  and  decree.  L.  '•  The  decree 
is  firmly  resolved  on  by  me." 

■"  H.  P.  "Ye  shall  be  cut  in  pieces,  and  your  houses  shall  be  made  a  dunghill." 


600  THE    PROPHECY    OF    DANIEL. 

7.  They  answered  again,  and  said :  Let  the  king  tell  his  servants 
the  dream,  and  we  will  declare  the  interpretation  of  it. 

8.  The  king  answered,  and  said :  I  know  for  certain  that  ye  seek 
to  gain  time  :  since  ye  know  that  the  thing  is  gone  from  me.^ 

9.  If  therefore  ye  tell  me  not  the  dream,  there  is  one  sentence  con- 
cerning you,  that  ye  have  also  framed  a  lying  interpretation,  and  full 
of  deceit,  to  speak  before  me  till  the  time  pass  away.  Tell  me  there- 
fore the  dream,  that  I  may  know  that  ye  also  give  a  true  interpreta- 
tion thereof. 

10.  Then  the  Chaldeans  answered  before  the  king,  and  said  :  There 
is  no  man  upon  earth  that  can  accomplish  thy  word,  0  king :  neither 
doth  any  king,  though  great  and  mighty,  ask  such  a  thing  of  any 
diviner,  or  wise  man,  or  Chaldean. 

11.  For  the  thing  that  thou  askest,  0  king,  is  difficult :  nor  can 
any  one  be  found  that  can  show  it  before  the  king,  except  the  gods, 
whose  conversation  is  not  with  men. 

12.  Upon  hearing  this,  the  king,  in  fury  and  in  great  wrath,  com- 
manded that  all  the  wise  men  of  Babylon  should  be  put  to  death. 

13.  And  the  decree  being  gone  forth,  the  wise  men  were  slain  :^ 
and  Daniel  and  his  companions  were  sought  for,  to  be  put  to  death. 

14.  Then  Daniel  inquired  concerning  the  law  and  the  sentence,^*^ 
of  Arioch,  the  general  of  the  king's  army,  who  was  gone  forth  to  kill 
the  wise  men  of  Babylon. 

15.  And  he  asked  him  that  had  received  the  orders  of  the  king,^^ 
why  so  cruel  a  sentence  was  gone  forth  from  the^^  king.  And  when 
Arioch  had  told  the  matter  to  Daniel, 

,     16.  Daniel  went  in  and  desired  of  the  king  that  he  would  give  him 
time  to  resolve  the  question,^^  and  declare  it  to  the  king. 

17.  And  he  went  into  his  house,  and  told  the  matter  to  Ananiah, 
and  Misael,  and  Azariah,  his  companions : 

18.  To  the  end  that  they  should  ask  mercy^*  from  the  God  of  hea- 
ven concerning  this  secret ;  and  that  Daniel  and  his  companions  might 
not  perish  with  the  rest  of  the  wise  men  of  Babylon. 

19.  Then  was  the  mystery^*  revealed  to  Daniel  by  a  vision  in  the 
night :  and  Daniel  blessed  the  God  of  heaven. 


•  Supra  T.  6.  »  The  execution  was  commenced. 

"  P.  '•Answered  with  counsel  and  wisdom."    L.  "  Made  representations." 
"  P.  "  He  answered  and  said  to  Arioch,  th«  king's  captain." 

"  Lit.  '•  From  before."  "  By  the  aid  of  prayer. 

*'  St.  Jerome  says:  "Daniel  Invites  them  to  unite  with  him  in  prayer,  lest  he  should  appear  to  pre- 
sume on  his  own  merits,  that  they  who  were  exposed  to  the  same  danger  might  unite  in  prayer." 
11  p,  u  xhe  secret."    The  same  Chaldaic  term  is  used  as  In  the  preceding  yerse. 


DANIEL    II.  601 

20.  And  speaking^^  he  said  :  Blessed  be  the  name  of  the  Lord  from 
eternity  and  forevermore :  for  wisdom  and  might  are  His. 

21.  And  He  changeth  times  and  seasons ;  taketh  away  kingdoms/^ 
and  establisheth  them ;  giveth  wisdom  to  the  wise,  and  knowledge  to 
them  that  have  understanding : 

22.  He  revealeth  deep  and  hidden  things,  and  knoweth  what  is  in 
darkness  :  and  light  is  with  Him. 

23.  To  Thee,  0  God  of  our  fathers,  I  give  thanks,  and  I  praise 
Thee,  because  Thou  hast  given  me  wisdom  and  strength  :^^  and  now 
Thou  hast  shown  me  what  we  desired  of  Thee,  for^^  Thou  hast  made 
known  to  us  the  king's  discourse. 

24.  After  this  Daniel  went  in  to  Arioch,  to  whom  the  king  had 
given  orders  to  destroy  the  wise  men  of  Babylon :  and  he  spake  thus 
to  him :  Destroy  not  the  wise  men  of  Babylon :  bring  me  in  before 
the  king,  and  I  will  tell  the  solution  to  the  king. 

25.  Then  Arioch  in  haste  brought  in  Daniel  to  the  king,  and  said 
to  him  :  I  have  found  a  man  of  the  children  of  the  captivity  of  Juda, 
that  will  resolve  the  question  for  the  king.^^ 

26.  The  king  answered,  and  said  to  Daniel,  whose  name  was  Bal- 
tassar :  Thinkest  thou  indeed  that  thou  canst  tell  me  the  dream  that 
I  saw,  and  the  interpretation  thereof? 

27.  And  Daniel  made  answer  before  the  king,  and  said :  The  secret 
that  the  king  desireth  to  know,  none  of  the  wise  men,  or  the  philoso- 
phers, or  the  diviners,  or  the  soothsayers,  can  declare  to  the  king. 

28.  But  there  is  a  God  in  heaven  that  revealeth  mysteries,^^  who 
hath  shown  to  thee,  0  king  Nabuchodonosor,  what  is  to  come  to  pass 
in  the  latter  times.  Thy  dream,  and  the  visions  of  thy  head  upon 
thy  bed,  are  these : 

29.  Thou,  0  king,  didst  begin  to  think  on  thy  bed  what  should  come 
to  pass  hereafter  :^^  and  He  that  revealeth  mysteries  showed  thee  what 
shall  come  to  pass. 

30.  To  me  also  this  secret  is  revealed,  not  by  any  wisdom  that  I 
have  more  than  all  men  alive ;  but  that  the  interpretation  might  be 


^«  p.  "Daniel." 

"  P.  "Kings."  St.  Jerome  writes:  "Let  us  not  be  surprised  when  we  see  kings  taking  the  place  of 
other  kings,  and  kingdoms  rising  instead  of  other  kingdoms,  since  they  are  changed  and  brought  to  an 
end,  according  to  the  good  pleasure  of  God,  who  governs  all." 

'*  The  understanding  of  these  Divine  perfections.    Supra  v.  20. 

"  The  matter  which  engages  his  attention. 
•  ^  Daniel  appears  to  have  been  already  presented  to  the  king,  when  he  asked  for  time  to  prepare^his 
answer.    He  is  now  announced  as  ready  to  give  it. 

^^  P.  "  Secrets."    The  same  occurs  in  the  next  verse. 

^  The  previous  thoughts  of  the  king,  which  gave  occasion  to  the  dream,  were  revealed  to  Daniel. 


602  THE  PROPHECY  OF  DANIEL. 

made  manifest  to  the  king,  and  thou  mightest  know  the  thoughts  of 
thy  mind.^ 

31.  Thou,  0  king,  sawest,  and  behold,  there  ivas  as  it  were  a  great 
statue :  this  statue,  which  was  great  and  high,  stood  before  thee :  and 
the  look  thereof  was  terrible. 

32.  The  head  of  this  statue  was  of  fine  gold ;  but  the  breasts  and 
the  arms  of  silver  ;  and  the  belly  and  the  thighs  of  brass ; 

33.  And  the  legs  of  iron  ;  the  feet  part  of  iron  and  part  of  clay. 

34.  Thus  thou  sawest,  till  a  stone  was  cut  out  of  a  mountain  with- 
out hands  :  and  it  struck  the  statue  upon  the  feet  thereof,  that  were 
of  iron  and  of  clay,  and  brake  them  in  pieces. 

35.  Then  was  the  iron,  the  clay,  the  brass,  the  silver,  and  the  gold 
broken  to  pieces  together,  and  became  like  the  chaff  of  a  summer's 
threshing-floor  :  and  they  were  carried  away  by  the  wind :  and  there 
was  no  place  found  for  them :  but  the  stone  that  struck  the  statue 
became  a  great  mountain,  and  filled  the  whole  earth. 

36.  This  is  the  dream :  we  will  also  tell  the  interpretation  thereof 
before  thee,  0  king. 

37.  Thou  art  a  king  of  kings ;  and  the  God  of  heaven  hath  given 
thee  a  kingdom,  and  strength,  and  power,  and  glory : 

38.  And  all  places  wherein  the  children  of  men  and  the  beasts  of 
the  field  do  dwell :  He  hath  also  given  the  birds  of  the  air  into  thy 
hand,  and  hath  put  all  things  under  thy  power :  thou  therefore  art 
the  head  of  gold.^^ 

39.  And  after  thee  shall  rise  up  another  kingdom,  inferior  to  thee, 
of  silver  i^  and  another  third  kingdom,  of  brass,^  which  shall  rule 
over  all  the  world. 

40.  And  the  fourth  kingdom  shall  be  as  iron.^  As  iron  breaketh 
into  pieces,  and  subdueth  all  things,  so  shall  that  break  and  destroy 
all  these. 

41.  And  whereas  thou  sawest  the  feet,  and  the  toes,  part  of  potter's 
clay,  and  part  of  iron ;  the  kingdom  shall  be  divided,  but  yet  it  shall 
take  its  origin  from  the  iron,  according  as  thou  sawest  the  iron  mixed 
with  the  miry  clay. 


^  p.  "  Heart"— the  thougbtfl  that  in  sleep  had  presented  themselres  to  the  mind. 

3'  The  wealth  and  magnificence  of  the  Dabylonian  empire  were  represented  by  the  golden  head.    ' 

V  The  toxt  has  not  "  of  silTer ;"  which,  however,  is  already  expressed,  v.  32.  The  empire  of  the  Per- 
sians and  Medes  under  Cyrus  is  meant.    It  was  loss  extensive  and  durable  than  the  Babylonian  empire. 

*'  The  Grecian  empire  under  Alexander,  and  his  successors.  Its  fame  and  power  are  intimated,  ac- 
cording to  St.  Jerome,  by  brass,  which  is  the  most  sonorous  metal. 

"  ''  The  Roman  empire,  than  which  none  was  stronger  in  the  beginning,  or  weaker  in  the  end."  St. 
Jerome. 


DANIEL    II.  603 

42.  And  as  the  toes  of  the  feet  were  part  of  iron,  and  part  of  clay, 
the  kingdom  shall  be  partly  strong,  and  partly  broken. 

43.  And  whereas  thou  sawest  the  iron  mixed  with  miry  clay,  they 
shall  be  mingled  indeed  together  with  the  seed  of  man;  but  they 
shall  not  stick  fast  one  to  another ;  as  iron  cannot  be  mixed  with 
clay.28 

44.  But  in  the  days  of  those  kingdoms  the  God  of  heaven  will  set 
up  a  kingdom  that  shall  never  be  destroyed  :^^  and  His  kingdom  shall 
not  be  delivered  up  to  another  people :  and  it  shall  break  in  pieces, 
and  shall  consume  all  these  kingdoms :  and  itself  shall  stand  forever. 

45.  According  as  thou  sawest,  that  the  stone  was  cut  out  of  the 
mountain  without  hands,^  and  brake  in  pieces  the  clay  and  the  iron, 
and  the  brass,  and  the  silver,  and  the  gold,  the  great  God  hath  shown 
the  king  what  shall  come  to  pass  hereafter :  and  the  dream  is  true, 
and  the  interpretation  thereof  is  faithful. 

46.  Then  king  Nabuchodonosor  fell  on  his  face,  and  worshipped 
Daniel,^^  and  commanded  that  they  should  offer  in  sacrifice  to  him 
victims^^  and  incense. 

47.  And  the  king  spake  to  Daniel,  and  said :  Verily,  your  God  is 
the  God  of  gods,  and  Lord  of  kings,  and  a  revealer  of  hidden  things ; 
seeing  thou  couldst  discover  this  secret. 

48.  Then  the  king  advanced  Daniel  to  a  high  station,  and  gave  him 
many  and  great  gifts :  and  he  made  him  governor  over  all  the  pro- 
vinces of  Babylon,  and  chief  of  the  magistrates  ov§r  all  the  wise  men 
of  Babylon. 

49.  And  Daniel  requested  of  the  king,  and  he  appointed  Sidrach, 
Misach,  and  Abdenago  over  the  works  of  the  province  of  Babylon : 
but  Daniel  himself  was  in  the  king's  palace. 


^  The  divided  state  of  the  empire  in  the  latter  times,  in  which  the  monarchy  and  republic  were  mixed 
up,  till  the  latter  was  swallowed  up  by  the  former,  may  be  referred  to. 

^  The  Christian  church, 

"^  Christ  our  Lord,  supernaturally  conceived,  is  represented  by  this  image. 

'^  The  king,  being  a  heathen,  gave  Daniel  superstitious  honors,  although  he  knew  that  he  spoke  under 
the  inspiration  of  God.    It  does  not  appear  that  he  meant  to  give  him  Divine  worship. 

^  Mincha — flour  offerings.  The  text,  of  which  the  Vulgate  gives  a  free  translation,  does  not  express 
the  act  of  sacrificing. 


6.04  THE    PROPHECY    OF    DANIEL. 


CHAPTER   III.     • 

NABUCHODONOSOR  SETS  UP  A  GOLDEN  STATUE,  WHICH  HE  COMMANDS  ALL  TO  ADORE: 
THE  THREE  CHILDREN  FOR  REFUSING  TO  DO  IT  ARE  CAST  INTO  THE  FIERY  FUR- 
NACE J  BUT  ARE  NOT  HURT  BY  THE  FLAMES.  THEIR  PRAYER,  AND  CANTICLE  OF 
PRAISE. 

1.  King  Nabuchodonosor  made  a  statue  of  gold,  of  sixty  cubits 
high,  and  six  cubits  broad  :^  and  he  set  it  up  in  the  plain  of  Dura,  of 
the  province  of  Babylon. 

2.  Then  Nabuchodonosor,  the  king,  sent  to  call  together  the 
nobles,^  the  magistrates,  and  the  judges,  the  captains,  the  rulers,  and 
governors,  and  all  the  chief  men  of  the  provinces,  to  come  to  the 
dedication  of  the  statue  which  king  Nabuchodonosor  had  set  up. 

3.  Then  the  nobles,  the  magistrates,  and  the  judges,  the  captains, 
and  rulers,  and  the  great  men  that  were  placed  in  authority,  and  all 
the  princes  of  the  provinces,  were  gathered  together  to  come  to  the 
dedication  of  the  statue,  which  king  Nabuchodonosor  had  set  up. 
And  they  stood  before  the  statue  which  king  Nabuchodonosor  had 
set  up. 

4.  Then  a  herald  cried  with  a  strong  voice :  To  you  it  is  com- 
manded, 0  nations,  tribes,  and  languages  :^ 

5.  That  when  fe  shall  hear  tTie  sound  of  the  trumpet,  and  of  the 
flute,  and  of  the  harp,  of  the  sackbut,  and  of  the  psaltery,  and  of  the 
symphony,'*  and  of  all  kind  of  music,  ye  fall  down  and  adore  the 
golden  statue  which  king  Nabuchodonosor  hath  set  up. 

6.  But  if  any  man  shall  not  fall  down  and  adore,  he  shall  the  same 
hour  be  cast  into  a  furnace  of  burning  fire.^ 

7.  Upon  this  therefore,  at  the  time  when  all  the  people  heard  the 
sound  of  the  trumpet,  the  flute,  and  the  harp,  of  the  sackbut,  and 
the  psaltery,  of  the  symphony,  and  of  all  kind  of  music;   all  the 


*  This  moaffurement  probably  includes  the  column  which  supported  the  figure. 

^  The  high  governors  of  provinces.  It  is  not  easy  to  distinguish  precisely  the  various  classes  of  nobles 
here  designated. 

»  The  command  was  probably  general  for  all  the  proTinces,  although  all  the  inhabitants  could  not 
worship  in  presence  of  the  statue. 

*  This  literally  corresponds  with  the  text.  The  term,  nevertheless,  is  Oreek,  and  denotes  the  concert 
of  voices,  rather  than  a  musical  instrument.  P.  ••Dulcimer."  The  Greeks  in  later  times  had  an  instru- 
ment styled  Symphony.    The  Syrians  have  one  called  Sdinbonja. 

*  The  folly  of  enjoining  such  worship,  and  the  cruelty  of  punishing  with  death  the  refusal  to  give  it, 
are  manifest:  but  the  heathens  considered  it  essential  to  the  public  weal  to  worship  the  gods,  and  re- 
garded those  who  refused  to  do  so  as  traitors  to  their  country. 


DANIEL    III.  606 

nations,  tribes,  and  languages  fell  down  and  adored  the  golden  statue 
which  king  Nabuchodonosor  had  set  up. 

8.  And  presently  at  that  very  time  some  Chaldeans  came,  and 
accused  the  Jews. 

9.  And  said  to  king  Nabuchodonosor  :  0  king,  live  forever  : 

10.  Thou,  0  king,  hast  made  a  decree  that  every  man  that  shall 
hear  the  sound  of  the  trumpet,  the  flute,  and  the  harp,  of  the  sackbut, 
and  the  psaltery,  of  the  symphony,  and  of  all  kind  of  music,  shall 
prostrate  himself  and  adore  the  golden  statue  : 

11.  And  that  if  any  man  shall  not  fall  down  and  adore,  he  should 
be  cast  into  a  furnace  of  burning  fire. 

12.  Now  there  are  certain  Jews  whom  thou  hast  set  over  the  works 
of  the  province  of  Babylon,  Sidrach,  Misach,  and  Abdenago :  these 
men,  0  king,  have  slighted  thy  decree :  they  worship  not  thy  gods ; 
nor  do  they  adore  the  golden  statue  which  thou  hast  set  up. 

13.  Then  Nabuchodonosor  in  fury,  and  in  wrath,  commanded  that 
Sidrach,  Misach,  and  Abdenago  should  be  brought ;  who  immediately 
were  brought  before  the  king. 

14.  And  Nabuchodonosor  the  king  spake  to  them,  and  said :  Is  it 
true,  0  Sidrach,  Misach,  and  Abdenago,  that  ye  do  not  worship  my 
gods,  nor  adore  the  golden  statue  that  I  have  set  up  ? 

15.  Now  therefore  if  ye  be  ready,  whensoever  ye  shall  hear  the 
sound  of  the  trumpet,  flute,  harp,  sackbut,  and  psaltery,  and  sym- 
phony, and  of  all  kind  of  music,  prostrate  yourselves,  and  adore  the 
statue  which  I  have  made  :  but  if  ye  do  not  adore,  ye  shall  be  cast  the 
same  hour  into  the  furnace  of  burning  fire :  and  who  is  the  God  that 
shall  deliver  you  out  of  my  hand  ?^ 

16.  Sidrach,  Misach,  and  Abdenago  answered,  and  said  to  king' 
Nabuchodonosor  i"^  We  have  no  occasion^  to  answer  thee  concerning 
this  matter. 

17.  For  behold,  our  God,  whom  we  worship,  is  able  to  save  us  from 
the  furnace  of  burning  fire,  and  to  deliver  us  out  of  thy  hands  J  0  king. 

18.  But  if  He  will  not,  be  it  known  to  thee,  0  king,  that  we  will 
not  worship  thy  gods,  nor  adore  the  golden  statue  which  thou  hast  set 
up.^ 

19.  Then  was  Nabuchodonosor  filled  with  fury;  and  the  look  of  his 


^  The  proud  king  fancied  that  no  power  could  rescue  them  from  punishment. 

■'  H.  P.  connect  the  name  with  the  answer. 

'  No  need.  "The  meaning  is  :  You  need  not  look  for  words,  when  you  are  about  to  test  our  fortitude 
and  constancy  by  facts."  St.  Jerome. 

'  They  did  not  venture  to  promise  themselves  miraculous  deliverance,  but  they  were  resolved  to  suffer 
death,  rather  than  commit  idolatry.    We  must  not  in  any  contingency  swerve  from  the  Divine  law. 


606  THE    PROPHECY    OF    DANIEL. 

face  was  changed  against  Sidrach,  Misach,  and  Abdenago ;  and  he 
commanded  that  the  furnace  should  be  heated  seven  times  more  than 
it  had  been  accustomed  to  be  heated. 

20.  And  he  commanded  the  strongest  men  that  were  in  his  army, 
to  bind  the  feet  of  Sidrach,  Misach,  and  Abdenago,  and  to  cast  them 
into  the  furnace  of  burning  fire. 

21.  And  immediately  these  men  were  bound,  and  were  cast  into 
the  furnace  of  burning  fire,  with  their  coats,  and  their  caps,  and  their 
shoes,  and  their  garments. ^'^ 

22.  For  the  king's  commandment  was  urgent,  and  the  furnace  was 
heated  exceedingly.  And  the  flame  of  the  fire  slew  those  men  that 
had  cast  in  Sidrach,  Misach,  and  Abdenago. 

23.  But  these  three  men,  that  is,  Sidrach,  Misach,  and  Abdenago, 
fell  down  bound  in  the  midst  of  the  furnace  of  burning  fire. 

24.  And  they  walked  in  the  midst  of  the  flame,"  praising  God,  and 
blessing  the  Lord. 

25.  Then  Azariah  standing  up,  prayed  in  this  manner,  and  opening 
his  mouth  in  the  midst  of  the  fire,  he  said : 

26.  Blessed  art  Thou,  0  Lord  the  God  of  our  fathers:  and  Thy 
name  is  worthy  of  praise,  and  glorious  forever : 

27.  For  Thou  art  just  in  all  that  Thou  hast  done  to  us :  and  all 
Thy  works  are  true,  and  Thy  ways  right,  and  all  Thy  judgments  true. 

28.  For  Thou  hast  executed  true  judgments  in  all  the  things  that 
Thou  hast  brought  upon  us,  and  upon  Jerusalem  the  holy  city  of  our 
fathers :  for  according  to  truth  and  judgment.  Thou  hast  brought  all 
these  things  upon  us  for  our  sins. 

29.  For  we  have  sinned,  and  committed  iniquity,  departing  from 
•  Thee  :  and  we  have  trespassed  in  all  things. 

30.  And  we  have  not  hearkened  to  Thy  commandments ;  nor  have 
we  observed  nor  done  as  Thou  hadst  commanded  us,  that  it  might  go 
well  with  us. 

31.  Wherefore  all  that  Thou  hast  brought  upon  us,  and  everything 
that  Thou  hast  done  to  us,  Thou  hast  done  in  true  judgment  :^* 

32.  And  Thou  hast  delivered  us  into  the  hands  of  our  enemies  that 
are  unjust,  and  most  wicked,  and  prevaricators,  and  to  a  king  unjust, 
and  most  wicked  beyond  all  that  are  upon  the  earth. 


*"  These  things  are  specified  as  ofTeriog  ready  fuel  to  the  flames. 

"  This  Tcrse  and  all  that  fullows  to  v.  01  arc  not  in  the  text.  They  are  taken  from  the  Greek  version 
of  Theodotlon,  and  have  been  used  iu  the  Liturgy  from  very  early  times,  and  arc  often  quoted  by  the 
ancient  fathers. 

»  Justly. 


DANIEL    III.  607 

33.  And  now  we  cannot  open  our  mouths :  we  are  become  a  shame 
and  reproach  to  Thy  servants,^^  and  to  them  that  worship  Thee. 

34.  Deliver  us  not  up  forever,  we  beseech  Thee,  for  Thy  name's 
sake ;  and  abolish  not  Thy  covenant. 

35.  And  take  not  away  Thy  mercy  from  us  for  the  sake  of  Abra- 
ham Thy  beloved,  and  Isaac  Thy  servant,  and  Israel  Thy  holy  one : 

36.  To  whom  thou  hast  spoken,  promising  that  Thou  wouldst  multi- 
ply their  seed  as  the  stars  of  heaven,  and  as  the  sand  that  is  on  the 
sea-shore. 

37.  For  we,  0  Lord,  are  diminished  more  than  any  nation,  and  are 
brought  low  in  all  the  earth  this  day  for  our  sins. 

38.  Neither  is  there  at  this  time  prince,  or  leader,  or  prophet,^^  or 
holocaust,  or  sacrifice,  or  oblation,  or  incense,  or  place  of  first-fruits 
before  Thee,^^  • 

39.  That  we  may  find  Thy  mercy  :  nevertheless  in  a  contrite  heart 
and  humble  spirit  let  us  be  accepted. ^^ 

40.  As  in  holocausts  of  rams,  and  bullocks,  and  as  in  thousands  of 
fat  lambs  :  so  let  our  sacrifice  be  made  in  Thy  sight  this  day,  that  it 
may  please  Thee :  for  there  is  no  confusion  to  them  that  trust  in  Thee. 

41.  And  now  we  follow  Thee  with  all  our  heart ;  and  we  fear  Thee, 
and  seek  Thy  face. 

42.  Put  us  not  to  confusion ;  but  deal  with  us  according  to  Thy 
clemency,  and  according  to  the  multitude  of  Thy  mercies. 

43.  And  deliver  us  according  to  Thy  wonderful  works,  and  give 
glory  to  Thy  name,  0  Lord : 

44.  And  let  all  them  be  confounded  that  inflict  evils  on  Thy  ser- 
vants :  let  them  be  confounded  in  all  Thy  might ;  and  let  their 
strength  be  broken. 

45.  And  let  them  know  that  Thou  art  the  Lord,  the  only  God,  and 
glorious  over  all  the  world. 

46.  Now  the  king's  servants  that  had  cast  them  in,  ceased  not  to 
heat  the  furnace  with  brimstone,  and  tow,  and  pitch,  and  dry  sticks : 

47.  And  the  flame  mounted  up  above  the  furnace  nine  and  forty 
cubits : 

48.  And  it  brake  forth  and  burnt  such  of  the  Chaldeans  as  it  found 
near  the  furnace. 


"  Being  captives,  and  apparently  abandoned  by  God,  they  were  objects  of  reproach.  Their  brethren 
were  insulted  on  their  account. 

"  No  recognized  prophet  as  formerly  in  Judea.  Ezekiel  prophesied  in  Babylon :  Daniel  was  then  re- 
garded rather  as  an  interpreter  of  dreams. 

"  The  temple  had  been  destroyed,  and  the  rites  suspended. 

^'^  This  spirit  is  always  acceptable,  as  well  as  necessary. 


608  THE  PROPHECY  OF  DANIEL. 

49.  But  the  angel  of  the  Lord  went  down  with  Azariah  and  his 
companions  into  the  furnace :  and  he  drove  the  flame  of  the  fire  out  of 
the  furnace, 

50.  And  made  the  midst  of  the  furnace  like  the  blowing  of  a  wind 
bringing  dew :  and  the  fire  touched  them  not  at  all,  nor  troubled 
them,  nor  did  them  any  harm. 

51.  Then  these  three  as  with  one  mouth,  praised,  and  glorified,  and 
blessed  God  in  the  furnace,  saying  :  • 

52.  Blessed  art  Thou,  0  Lord  the  God  of  our  fathers ;  and  worthy 
to  be  praised,  and  glorified,  and  exalted  above  all  forever  :  and  blessed 
is  the  holy  name  of  Thy  glory  ;^^  and  worthy  to  be  praised,  and  ex- 
alted above  all  in  all  ages. 

53.  Blessed  art  Thou  in  the  holy  temple  of  Thy  glory  ;^^  and  ex- 
ceedingly to  be  praised,  and  exceeding  glorious  forever. 

54.  Blessed  art  Thou,  on  the  throne  of  Thy  kingdom  ;  and  exceed- 
ingly to  be  praised,  and  exalted  above  all  forever. 

55.  Blessed  art  Thou,  that  beholdest  the  depths,  and  sittest  upon 
the  cherubim ;  and  worthy  to  be  praised,  and  exalted  above  all  for- 
ever. 

56.  Blessed  art  Thou  in  the  firmament  of  heaven :  and  worthy  of 
praise,  and  glorious  forever. 

57.  All  ye  works  of  the  Lord,^^  bless  the  Lord:  praise  and  exalt 
Him  above  all  forever. 

58.  0  ye  angels  of  the  Lord,  bless  the  Lord  :  praise  and  exalt  Him 
above  all  forever. 

59.  0  ye  heavens,  bless  the  Lord  :^  praise  and  exalt  Him  above  all 
forever. 

60.  0  all  ye  waters  that  are  above  the  heavens,  bless  the  Lord : 
praise  and  exalt  Him  above  all  forever. 

61.  0  all  ye  powers  of  the  Lord,  bless  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

62.  0.  ye  sun  and  moon,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

63.  0  ye  stars  of  heaven,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

64.  0  every  shower  and  dew,  bless  ye  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

"  Thy  holy  and  glorious  name.  "  Thy  holy  and  glorious  temple. 

^!»  »  Every  creature  praises  the  Lord,  not  with  the  Toioe,  but  in  fiict,  since  from  the  creatures  the  Crea- 
tor is  understood  by  necessary  inforenco,  and  the  greatness  of  Qod  is  demonstrated  In  each  of  His  works, 
and  their  effects."  if  t.  Jerome. 

"  l>8. 148  :  4. 


DANIEL    III.  609 

65.  0  all  ye  spirits  of  God,  bless  tlie  Lord :  praise  and  exalt  Him 
above  all  forever. 

66.  0  ye  fire  and  heat,  bless  the  Lord  :  praise  and  exalt  Him  above 
all  forever. 

67.  0  ye  cold  and  heat,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

68.  0  ye  dews  and  hoar  frost,  bless  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

69.  0  ye  frost  and  cold,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

70.  0  ye  ice  and  snow,  bless  the  Lord  :  praise  and  exalt  Him  above 
all  forever. 

71.  0  ye  nights  and  days,  bless  the  Lord:  praise  and  exalt  Him 
above  all  forever. 

72.  0  ye  light  and  darkness,  bless  the  Lord  :  praise  and  exalt  Him 
above  all  forever. 

73.  0  ye  lightnings  and  clouds,  bless  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

74.  0  let  the  earth  bless  the  Lord :  let  it  praise  and  exalt  Him 
above  all  forever. 

75.  0  ye  mountains  and  hills,  bless  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

76.  0  all  ye  things  that  spring  up  in  the  earth,  bless  the  Lord : 
praise  and  exalt  Him  above  all  forever. 

77.  0  ye  fountains,  bless  the  Lord :  praise  and  exalt  Him  above 
all  forever. 

78.  0  ye  seas  and  rivers,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

79.  0  ye  whales,  and  all  that  move  in  the  waters,  bless  the  Lord :: 
praise  and  exalt  Him  above  all  forever. 

80.  0  all  ye  fowls  of  the  air,  bless  the  Lord :  praise  and  exalt  Him 
above  all  forever. 

81.  0  all  ye  beasts  and  cattle,  bless  the  Lord :  praise  and  exali 
Him  above  all  forever. 

82.  0  ye  sons  of  men,  bless  the  Lord :  praise  and  exalt  Him  above- 
all  forever. 

83.  0  let  Israel  bless  the  Lord :  let  them  praise  and  exalt  Him' 
above  all  forever. 

84.  0  ye  priests  of  the  Lord,  bless  the  Lord  :  praise  and  exalt  Him 
above  all  forever. 

39 


THE    PROPHECY    OF    DANIEL. 

85.  0  ye  servants  of  the  Lord,  bless  the  Lord :  praise  and  exalt 
Him  above  all  forever. 

86.  0  ye  spirits  and  souls  of  the  just,  bless  the  Lord :  praise  and 
exalt  Him  above  all  forever. 

87.  0  ye  holy  and  humble  of  heart,^^  bless  the  Lord :  praise  and 
exalt  Him  above  all  forever. 

88.  0  Ananiah,  Azariah,  and  Misael,  bless  ye  the  Lord :  praise 
and  exalt  Him  above  all  forever ;  for  He  hath  delivered  us  from  hell, 
and  saved  us  out  of  the  hand  of  death,  and  delivered  us  out  of  the 
midst  of  the  burning  flame,  and  saved  us  out  of  the  midst  of  the  fire. 

89.  0  give  thanks  to  the  Lord,  because  He  is  good ;  because  His 
mercy  endureth  forever  and  ever. 

90.  0  all  ye  worshippers,^  bless  the  Lord,  the  God  of  gods  ;  praise 
Him,  and  give  Him  thanks ;  because  His  mercy  endureth  forever  and 
ever. 

91.  Then  Nabuchodonosor,  the  king,  was  astonished,  and  rose  up 
in  haste,  and  said  to  his  nobles :  Did  we  not  cast  three  men  bound 
into  the  midst  of  the  fire  ?  They  answered  the  king,  and  said :  True, 
0  king. 

•  92.  He  answered,  and  said :  Behold,  I  see  four  men  loose,  and 
walking  in  the  midst  of  the  fire :  and  there  is  no  hurt  in  them,  and 
the  form  of  the  fourth  is  like  a  son  of  God.^ 

93.  Then  Nabuchodonosor  came  to  the  door  of  the  burning  fiery 
furnace,  and  said :  Sidrach,  Misach,  and  Abdenago,  ye  servants  of 
the  Most  High  God,  come  ye  forth  hither.  And  immediately  Sidrach, 
Misach,  and  Abdenago  came  out  from  the  midst  of  the  fire. 

94.  And  the  nobles,  and  the  magistrates,  and  the  judges,  and  the 
great  men  of  the  king  being  gathered  together,  saw  these  men,  that 
the  fire  had  no  power  on  their  bodies,  and  that  not  a  hair  of  their 
head  had  been  singed,  nor  their  garments  altered,  nor  the  smell  of 
the  fire  had  passed  on  them. 

95.  Then  Nabuchodonosor  breaking  forth,  said  :  Blessed  be  the  God 
of  Sidrach,  Misach,  and  Abdenago,  who  hath  sent  His  angel,  and 

!»  «  By  humility  of  heart  is  understood  what  is  elsewhere  styled  poyerty  of  spirit,  that  we  be  not  elated 
with  pride,  and  seek  not  glory  by  affected  humility,  but  bow  down  with  our  whole  heart."  St.  Jerome. 
sa  0-t06f*tnt.    AH  devout  worshippers  of  the  true  God. 

"  rri/K-'ID/  i/**'*  iim  ^t6v.  Like  an  angel.  Nabuchodonosor  discovered  in  his  appearance  some- 
thing more  than  human.  His  idea  of  the  nature  of  this  personage  was  necessarily  vague  and  undefined. 
Supra  V.  49.  From  the  correspondence  of  these  passages,  it  appears  that  the  above  verse  92  was  part  of 
the  original  text.  "  This  angel,  or  son  of  God,"  says  St.  Jerome,  "  in  type  prefigures  our  Lord  Jesus 
Christ,  who  descended  into  the  furnace  of  hell,  in  which  the  souls  of  sinners  and  just  men  were  impri- 
soned, and  without  being  scorched  or  injureil,  freed  firom  the  bonds  of  death  those  that  were  confined." 
lie  uses  furnace  of  hell  for  the  place  of  detention  of  the  just  before  the  coming  of  Christ,  dinners  were 
in  a  lower  depth  of  it. 


DANIEL    IV.  611 

delivered  His  servants  that  believed  in  Him  :  and  they  changed^*  the 
king's  word,  and  delivered  up  their  bodies  that  they  might  not  serve, 
nor  adore  any  god,  except  their  own  God. 

96.  By  me  therefore  this  decree  is  made,  that  every  people,  tribe, 
and  to'hgue,  which  shall  speak  blasphemy  against  the  God  of  Sidrach, 
Misach,  and  Abdenago,  shall  be  destroyed,  and  their  houses  laid 
waste :  for  there  is  no  other  God  that  can  save  in  this  manner. 

97.  Then  the  king  promoted  Sidrach,  Misach,  and  Abdenago,  in 
the  province  of  Babylon. 

98.  Nabuchodonosor,^  the  king,  to  all  peoples,  nations,  and  tongues, 
that  dwell  in  all  the  earth,  peace  be  multiplied  unto  you. 

99.  The  Most  High  God  hath  wrought  signs  and  wonders  toward 
me.^^     It  hath  seemed  good  to  me  therefore  to  publish 

100.  His  signs,  because  they  are  great ;  and  His  wonders,  because 
they  are  mighty :  and  His  kingdom  is  an  everlasting  kingdom,  and 
His  power  to  all  generations.^ 


CHAPTER   IV. 

nabuchodonosor's  dream,  by  which   the  judgments  of   god  are  denounced 
against  him  fob  his  pride,  is  interpreted  by  daniel,  and  verified  by  the 

EVENT. 

1.  I,  Nabuchodonosor,  was  at  rest  in  my  house,  and  flourishing^ 
in  my  palace. 

2.  I  saw  a  dream  that  affrighted  me :  and  my  thoughts  on  my  bed, 
and  the  visions  of  my  head  troubled  me. 

3.  Then  I  set  forth  a  decree,  that  all' the  wise  men  of  Babylon 
should  be  brought  in  before  me,  and  that  they  should  show  me  the 
interpretation  of  the  dream. 

4.  Then  came  in  the  diviners,  the  wise  men,  the  Chaldeans,  and 
the  soothsayers  ;  and  I  told  the  dream  before  them  :^  but  they  did  not 
show  me  the  interpretation  thereof. 

°*  Resisted.    Nabuchodonosor  was  pleased  that  his  wicked  decree  had  been  resisted  by  these  faithful 
servants  of  God  at  the  imminent  peril  of  their  lives. 
^^  This  was  intended  for  his  dominions. 

^  This  begins  the  following  chapter  in  P.    The  division  of  the  Greek  text  is  followed  by  V.    It  appears 
to  be  the  beginning  of  an  edict,  which  relates  the  king's  dream  and  its  fulfilment. 
^  Infra  i:  31;  7:14. 

*  As  a  tree,  conformably  to  the  image  presented  in  the  dream. 
^  In  the  former  instance  he  had  forgotten  the  dream. 


612  THE    PROPHECY    OF    DANIEL. 

5.  Till  their  colleague^  Daniel  came  in  before  me,  whose  name  is 
Baltassar,  according  to  the  name  of  my  god,^  who  hath  in  him  the 
spirit  of  the  holy  gods  :^  and  I  told  the  dream  before  him. 

6.  Baltassar,  prince  of  the  diviners,  because  I  know  that  thou  hast 
in  thee  the  spirit  of  the  holy  gods,  and  that  no  secret  is  impossible^ 
to  thee  \  tell  me  the  visions  of  my  dreams  that  I  have  seen,  and  the 
interpretation  of  them. 

7.  This  was  the  vision  of  my  head  on  my  couch :  I  saw,  and  be- 
hold, a  tree  in  the  midst  of  the  earth :  and  the  height  thereof  was 
exceeding  great. 

8.  The  tree  was  great,  and  strong :  and  the  height  thereof  reached 
unto  heaven  :  the  sight  thereof  was  even  to  the  ends  of  all  the  earth. 

9.  Its  leaves  were  most  beautiful,  and  its  fruit  exceeding  much : 
and  in  it  was  food  for  all :  under  it  dwelt  cattle  and  beasts ;  and  in 
the  branches  thereof  the  fowls  of  the  air  had  their  abode :  and  all 
flesh  did  eat  of  it. 

10.  I  saw  in  the  vision'^  of  my  head  on  my  couch :  and  behold,  a 
watcher^  and  a  holy  one  came  down  from  heaven. 

11.  He  cried  aloud,  and  said  thus :  Cut  down  the  tree,  and  chop 
off  the  branches  thereof :  shake  off  its  leaves,  and  scatter  its  fruits : 
let  the  beasts  fly  away  from  under  it,  and  the  birds  from  its  branches. 

12.  Nevertheless,  leave  the  stump  of  its  roots  in  the  earth  ;  and  let 
it  be  tied  with  a  band  of  iron,  and  of  brass,  among  the  grass,  that  is 
without ;  and  let  it  be  wet  with  the  dew  of  heaven ;  and  let  its  por- 
tion be  with  the  wild  beasts  in  the  grass  of  the  earth. 

13.  Let  his  heart  be  changed  from  man's ;  and  let  a  beast's  heart 
be  given  him :  and  let  seven  times  pass  over  him. 

14.  This  is  the  decree  by  the  sentence  of  the  watchers,  and  the 
word  and  demand  of  the  holy  ones :  till  the  living  know  that  the  Most 
High  ruleth  in  the  kingdom  of  men :  and  He  will  give  it  to  whomso- 
ever it  shall  please  Him  ;  and  He  will  appoint  the  basest^  man  over  it. 

15.  I,  king  Nabuchodonosor,  saw  this  dream :  thou  therefore,  0 
Baltassar,  tell  me  quickly  the  interpretation  :  for  all  the  wise  men  of 
my  kingdom  are  not  able  to  declare  the  meaning  of  it  to  me  :  but  thou 
art  able,  because  the  spirit  of  the  holy  gods  is  in  thee. 

16.  Then  Daniel,  whose  name  was  Baltassar,  began  silently  to 

*  |nr»K.  V.  Collega.    St.  Jerome  remarks  that  the  Greek  translators  have  so  rendered  the  text,  ex- 
cepting the  Stfptuagint,  who  have  passed  it  over.    P.  «« At  the  last." 

*  This  name  was  given  him,  not  assumi'd  by  him.    It  was  derived  flrom  Bel,  the  Babylonian  idol. 

*  lie  speaks  according  to  his  superstitious  ideas. 

0  P.  -'Tronbleth  th<'o"— none  is  difficult  to  thee.  ">  H.  P.  "Visions." 

*  An  angel  appointed  to  watch  over  men  and  punish  them.    The  same  was  holy. 
'  At  nis  good  pleasure  Ho  exalts  the  lowest  of  men. 


DANIEL    IV.  613 

think  within  himself  for  about  one  hour :  and  his  thoughts  troubled 
him.^*'  But  the  king  answering,  said :  Baltassar,  let  not  the  dream 
and  the  interpretation  thereof  trouble  thee.  Baltassar  answered,  and 
said :  My  lord,  the  dream  be  to  them  that  hate  thee,  and  the  inter- 
pretation thereof  to  thy  enemies. ^^ 

17.  The  tree  which  thou  sawest  which  was  high  and  strong,  whose 
height  reached  to  the  skies,  and  the  sight  thereof  into  all  the  earth : 

18.  And  the  branches  thereof  were  most  beautiful,  and  its  fruit 
exceeding  much :  and  in  it  was  food  for  all,  under  which  the  beasts 
of  the  field  dwelt,  and  the  birds  of  the  air  had  their  abode  in  its 
branches  : 

19.  It  is  thou,  0  king,  who  art  grown  great,  and  become  mighty : 
for  thy  greatness  hath  grown,  and  hath  reached  to  heaven,  and  thy 
power  unto  the  ends  of  the  earth. 

20.  And  whereas  the  king  saw  a  watcher,  and  a  holy  one  come 
down  from  heaven,  and  say  :  Cut  down  the  tree,  and  destroy  it ;  but 
leave  the  stump  of  the  roots  thereof  in  the  earth,  and  let  it  be  bound 
with  iron  and  brass  among  the  grass  without ;  and  let  it  be  sprinkled 
with  the  dew  of  heaven ;  and  let  his  feeding  be  with  the  wild  beasts, 
till  seven  times  pass  over  him. 

21.  This  is  the  interpretation  of  the  sentence  of  the  Most  High, 
which  is  come  upon  my  lord  the  king. 

22.  They  shall  cast  thee  out  from  among  men :  and  thy  dwelling 
shall  be  with  cattle  and  with  wild  beasts :  and  thou  shalt  eat  grass  as 
an  ox,^^  and  shalt  be  wet  with  the  dew  of  heaven :  and  seven  times 
shall  pass  over  thee,  till  thou  know  that  the  Most  High  ruleth  over 
the  kingdoms  of  men,  and  givetli  it  to  whomsoever  He  will. 

23.  But  whereas  He  commanded  that  the  stump  of  the  roots  thereof, 
that  is,  of  the  tree,  should  be  left ;  thy  kingdom  shall  remain  to  thee 
after  thou  shalt  have  known  that  power  is  from  heaven. 

24.  Wherefore,  0  king,  let  my  counsel  be  acceptable  to  thee ;  and 
redeem^^  thou  thy  sins  with  alms,^^  and  thy  iniquities  with  works  of 
mercy  to  the  poor :  perhaps  He  will  forgive  thy  offences. ^^ 

25.  All  these  things  came  upon  king  Nabuchodonosor. 


*"  He  hesitated  to  make  the  painful  announcement. 

"  This  preface  was  directed  to  show  how  reluctantly  he  spoke. 

"  Infra  5  :  21.  \ 

"  Eccli.  3  :  33.  P.  "Break  off  thy  sins  by  righteousness."  The  verb  in  Syriac  means  to  redeem,  and 
is  so  translated  by  Sept.,  Ar.    L.  "Atone  for." 

"  The  text  has  justice,  which,  however,  often  means  almsgiving. 

'*  P.  "  If  it  may  be  a  lengthening  of  thy  tranquillity."  Possibly  God  may  pnt  off  the  threatened  visi- 
tation.   V.  gives  the  meaning. 


614  THE    PROPHECY    OF    DANIEL. 

26.  At  the  end  of  twelve  months  he  was  walking  in  the  palace  of 
Babylon. 

27.  And  the  king  answered,  and  said :  Is  not  this  the  great  Baby- 
lon, which  I  have  built  to  be  the  seat  of  the  kingdom,  by  the  strength 
of  my  power,  and  in  the  glory  of  my  excellence  ? 

28.  And  while  the  word  was  yet  in  the  king's  mouth,  a  voice  came 
down  from  heaven  :  To  thee,  0  king  Nabuchodonosor,  it  is  said  :  Thy 
kingdom  shall  pass  from  thee : 

29.  And  they  shall  cast  thee  out  from  among  men :  and  thy  dwell- 
ing shall  be  with  cattle  and  wild  beasts ;  thou  shalt  eat  grass  like  an 
ox :  and  seven  times  shall  pass  over  thee  till  thou  know  that  the  Most 
High  ruleth  in  the  kingdom  of  men,  and  giveth  it  to  whomsoever  He 
will. 

30.  The  same  hour  the  word  was  fulfilled  upon  Nabuchodonosor : 
and  he  was  driven  away  from  among  men,  and  he  did  eat  grass  like 
an  ox  :  and  his  body  was  wet  with  the  dew  of  heaven ;  till  his  hairs 
grew  like  the  feathers  of  eagles,  and  his  nails  like  birds'  claws.^^ 

31.  Now  at  the  end  of  the  days,  I,  Nabuchodonosor,  lifted  up  my 
eyes  to  heaven ;  and  my  sense  was  restored  to  me  :  and  I  blessed  the 
Most  High ;  and  I  praised  and  glorified  Him  that  liveth  forever :  for 
His  power  is  an  everlasting  power,  and  His  kingdom  is  to  all  genera- 
tions. 

32.  And  all  the  inhabitants  of  the  earth  are  reputed  as  nothing 
before  Him :  for  He  doeth  accordipg  to  His  will,  as  well  with  the 
powers  of  heaven,  as  among  the  inhabitants  of  the  earth :  and  there 
is  none  that  can  resist  His  hand,  aiid  say  to  Him :  Why  hast  thou 
done  it  ? 

33.  At  the  same  time  my  sense  returned  to  me :  and  I  came  to  the 
honor  and  glory  of  my  kingdom :  and  my  shape  returned  to  me :  and 
my  nobles,  and  my  magistrates  sought  for  me ;  and  I  was  restored  to 
my  kingdom :  and  greater  majesty  was  added  to  me. 

34.  Therefore  I,  Nabuchodonosor,  do  now  praise  and  magnify,  and 
glorify  the  King  of  heaven :  because  all  His  works  are  true,  and  His 
ways  judgments,^^  and  them  that  walk  in  pride  He  is  able  to  abase. 

»«  St.  Jerome  rejects  the  objections  made  ogaingt  this  extraordinary  etatement,  and  observes  :  "  Why 
should  we  bo  surprised  that  this  should  be  accomplished  by  the  judgment  of  God,  to  show  forth  the 
Divine  power,  and  humble  the  pride  of  kings?"  The  change  which  came  over  Nabuchodonosor  was 
insanity,  which  led  him  to  imagine  himself  a  beast. 

"  Just. 


DANIEL    V.  P|j5 


CHAPTER   V. 

baltassar's  profane  banquet:  his  sentence  is  denounced  by  a  hand-writing 
on  the  wall,  which  daniel  reads  and  interprets. 

1.  Baltassar/  the  king,  made  a  great  feast  for  a  thousand  of  his 
nobles :  and  every  one  drank  according  to  his  age.^ 

2.  And  being  now  drunk  he  commanded  that  thej  should  bring  the 
vessels  of  gold  and  silver  which  Nabuchodonosor  his  father  had 
brought  away  out  of  the  temple,  that  was  in  Jerusalem ;  that  the  king 
and  his  nobles,  and  his  wives,  and  his  concubines,  might  drink  in 
them. 

3.  Then  were  the  golden  and  silver  vessels  brought,  which  he  had 
brought  away  out  of  the  temple  that  was  in  Jerusalem  :  and  the  king 
and  his  nobles,  his  wives  and  his  concubines  drank  in  them. 

4.  They  drank  wine  ;  and  praised  their  gods  of  gold,  and  of  silver, 
of  brass,  of  iron,  and  of  wood,  and  of  stone.  / 

5.  In  the  same  hour  there  appeared  fingers,  as  it  were  of  the  hand 
of  a  man,  writing  over  against  the  candlestick  upon  the  surface  of  the 
wall  of  the  king's  palace :  and  the  king  beheld  the  joints  of  the  hand 
that  wrote. 

6.  Then  was  the  king's  countenance  changed;  and  his  thoughts 
troubled  him  :  and  the  joints  of  his  loins  were  loosed ;  and  his  knees 
struck  one  against  the  other. 

7.  And  the  king  cried  out  aloud  to  bring  in  the  wise  men,  the 
Chaldeans  and  the  soothsayers.  And  the  king  spake,  and  said  to  the 
wise  men  of  Babylon :  Whosoever  shall  read  this  writing,  and  shall 
make  known  to  me  the  interpretation  thereof,  shall  be  clothed  with 
purple,  and  shall  have  a  golden  chain  on  his  neck,  and  shall  be  the 
third  man^  in  my  kingdom. 

8.  Then  came  in  all  the  king's  wise  men :  but  they  could  neither 
read  the  writing,^  nor  declare  the  interpretation  to  the  king. 

9.  Wherewith  king  Baltassar  was  much  troubled ;  and  his  counte- 
nance was  changed :  and  his  nobles  also  were  troubled. 


^  The  king  is  believed  to  be  the  grandson  of  Nabuchodonosor,  and  son  of  Evilmerodach.  He  is  known 
in  profane  history  as  Nabonedus,  the  last  of  the  Chaldean  kings. 

2  H.  P.  "  Drank  wine  before  the  thousand."  The  king  freely  drank  in  presence  of  his  guests.  V.  inti- 
mates that  each  one  drank  as  his  strength  allowed. 

*  This  designates  one  of  a  class  of  nobles  high  in  office. 

*  The  words  were  enigmatical,  and  written  probably  in  unknown  characters. 


616  THE    PROPHECY    OP    DANIEL. 

10.  Then  the  queen,^  on  occasion  of  what  had  happened  to  the 
king,  and  his  nobles,  came  into  the  banquet-house ;  and  she  spake  and 
said  :  0  king,  live  forever  :  let  not  thy  thoughts  trouble  thee  ;  neither 
let  thy  countenance  be  changed. 

11.  There  is  a  man  in  thy  kingdom  that  hath  the  spirit  of  the  holy 
gods  in  him :  and  in  the  days  of  thy  father,  knowledge  and  wisdom 
were  found  in  him :  for  king  Nabuchodonosor  thy  father  appointed 
him  prince^  of  the  wise  men,  enchanters,  Chaldeans,  and  soothsayers, 
thy  father, '^  I  say,  0  king  : 

12.  Because  a  greater  spirit,  and  knowledge,  and  understanding, 
and  interpretation  of  dreams,  and  showing  of  secrets,  and  resolving 
of  difficult  things  were  found  in  him,  that  is,  in  Daniel ;  whom  the 
king  named  Baltassar.^  Now  therefore  let  Daniel  be  called  for,  and 
he  will  tell  the  interpretation. 

13.  Then  Daniel  was  brought  in  before  the  king.  And  the  king 
spake,  and  said  to  him :  Art  thou  Daniel  of  the  children  of  the  cap- 
tivity of  Juda,  whom  my  father  the  king  brought  out  of  Judea  ? 

14.  I  have  heard  of  thee,  that  thou  hast  the  spirit  of  the  gods ; 
and  excellent  knowledge,  and  understanding,  and  wisdom  are  found 
in  thee. 

15.  And  now  the  wise  men  the  magicians  have  come  in  before  me, 
to  read  this  writing,  and  show  me  the  interpretation  thereof ;  and  they 
could  not  declare  to  me  the  meaning  of  this  writing. 

16.  But  I  have  heard  of  thee,  that  thou  canst  interpret  obscure 
things,  and  resolve  difficult  things :  now  if  thou  art  able  to  read  the 
writing,  and  to  show  me  the  interpretation  thereof,  thou  shalt  be 
clothed  with  purple,  and  shalt  have  a  chain  of  gold  about  thy  neck ; 
and  shalt  be  the  third  prince  in  my  kingdom. 

17.  To  which  Daniel  made  answer,  and  said  before  the  king :  Thy 
rewards  be  to  thyself  f  and  the  gifts  of  thy  house  give  to  another ; 
but  the  writing  I  will  read  to  thee,  0  king,  and  show  thee  the  inter- 
pretation thereof. 

18.  0  king,  the  Most  High  God  gave  to  Nabuchodonosor  thy  father 
a  kingdom,  and  greatness,  and  glory,  and  honor. 

19.  And  for  the  greatness  that  he  gave  to  him,  all  peoples,  tribes, 
and  languages  trembled,  and  were  afraid  of  him :  whom  he  would,  ho 


*  The  queen  is  Bupposed  to  b«  tho  widow  of  Nabuchodonosor,  or  of  his  son  ETilmerodach.  Nitocois 
•waH  wife  of  the  latter. 

"  IIo  held  office  under  the  king,  ■•  The  grandfather  was  so  styled. 

*  This  name  is  written  differently  in  the  text  from  the  name  of  the  king. 

*  St.  Jerome  writes:  "Let  us  imitate  Daniel,  who  disregarded  tho  honors  and  rewards  offered  by  the 
kin:;,  and  uttering  the  truth  without  reward,  by  anticipation  practised  tho  Qospel  precept:  Ye  have 
Teceived  gratuitously  :  give  gratuitously." 

I 


DANIEL    V.  617 

slew :  and  whom  he  would,  he  destroyed :  and  whom  he  would,  he  set 
up  :  and  whom  he  would,  he  brought  down. 

20.  But  when  his  heart  was  lifted  up,  and  his  spirit  hardened  unto 
pride,  he  was  put  down  from  the  throne  of  his  kingdom  ;  and  his  glory 
was  taken  away. 

21.  And  he  was  driven  out  from  the  sons  of  men ;  and  his  heart 
was  made  like  the  beasts ;  and  his  dwelling  was  with  the  wild  asses ; 
and  he  did  eat  grass  like  an  ox ;  and  his  body  was  wet  with  the  dew 
of  heaven,  till  he  knew  that  the  Most  High  ruleth  in  the  kingdom  of 
men,  and  that  He  setteth  over  it  whomsoever  it  please  Him. 

22.  Thou  also  his  son,  0  Baltassar,  hast  not  humbled  thy  heart, 
whereas  thou  knowest  all  these  things : 

23.  But  thou  hast  lifted  up  thyself  against  the  Lord  of  heaven: 
and  the  vessels  of  his  house  have  been  brought  before  thee  ;  and  thou, 
and  thy  nobles,  and  thy  wives,  and  thy  concubines  have  drunk  wine 
in  them :  and  thou  hast  praised  the  gods  of  silver  and  of  gold,  and  of 
brass,  of  iron,  and  of  wood,  and  of  stone,  that  neither  see,  nor  hear, 
nor  feel :  but  the  God  who  hath  thy  breath  in  His  hand,  and  all  thy 
ways,  thou  hast  not  glorified. 

24.  Wherefore  He  hath  sent  the  part  of  the  hand  which  hath 
written  this  that  is  set  down. 

25.  And  this  is  the  writing  that  is  written:  Mane,^°  Thekel, 
Phares. 

26.  And  this  is  the  interpretation  of  the  word.  Mane  :  God  hath 
numbered  thy  kingdom,  and  hath  finished  it. 

27.  Thekel  :  thou  art  weighed  in  the  balance,  and  art  found 
wanting. 

28.  Phares  :  thy  kingdom  is  divided,  and  is  given  to  the  Modes 
and  Persians. 

29.  Then  by  the  king's  command  Daniel  was  clothed  with  purple, 
and  a  chain  of  gold  was  put  around  his  neck :  and  it  was  proclaimed 
of  him  that  he  had  power  as  the  third  man  in  the  kingdom." 

30.  The  same  night  Baltassar  the  Chaldean  king  was  slain.^^ 

31.  And  Darius  the  Mede^^  succeeded  to  the  kingdom,  being  three- 
score and  two  years  old. 


*°  The  first  term  is  repeated  in  the  text. 

*'  Although  the  announcement  was  painful,  the  interpreter  was  immediately  rewarded.  It  sometimes 
pleases  God  that  disinterested  and  fearless  action  should  meet  with  an  earthly  recompense. 

^^  Evilmerodach  is  related  by  Berosus  to  have  been  assassinated  by  his  brother-in-law  Neriglissar.  See 
Joseph,  contra  Apion.  1  :  20.    Nabonedus  was  slain  on  this  occasion, 

"  ire  is  called  Cyaxares,  and  was  son  of  Astyages,  and  uncle  to  Cyrus.  His  reign  was  but  of  two 
years.  Cyrus  acted  a  conspicuous  part  in  the  siege,  bat  the  greater  age  and  higher  position  of  Darius 
cause  him  to  be  specially  mentioned,  as  St.  Jerome  remarks. 


618  THE    PROPHECY    OF    DANIEL. 


CHAPTER   VI. 

DANIEL  IS  PROMOTED  BY  DARIUS:  HIS  ENEMIES  PROCURE  A  LAW  FORBIDDING  PRATER: 
FOR  THE  TRANSGRESSION  OF  THIS  LAW  DANIEL  IS  CAST  INTO  THE  LION's  DEN :  BUT 
MIRACULOUSLY   DELIVERED. 

1.  It  seemed  good  to  Darius,  and  he  appointed  over  tlie  kingdom 
a  hundred  and  twenty  governors  to  be  over  his  whole  kingdom. 

2.  And  three  princes  over  them,  of  whom  Daniel  was  one  ;*  that 
the  governors  might  give  an  account  to  them,  and  the  king  might 
have  no  trouble. 

3.  And  Daniel  excelled  all  the  princes  and  governors;  because  a 
greater  spirit  of  Grod^  was  in  him. 

4.  And  the  king  thought  to  set  him  over  all  the  kingdom :  where- 
upon the  princes  and  the  governors  sought  to  find  occasion  against 
Daniel  with  regard  to  the  king :  and  they  could  find  no  cause,  nor 
suspicion ;  because  he  was  faithful,  and  no  fault,  nor  suspicion  was 
found  in  him. 

5.  Then  these  men  said :  We  shall  not  find  any  occasion  against 
this  Daniel,  unless  perhaps  concerning  the  law  of  his  God.^ 

6.  Then  the  princes  and  the  governors  craftily  suggested  to  the'* 
king,  and  spake  thus  unto  him :  King  Darius,  live  forever : 

7.  All  the  princes  of  the  kingdom,  the  magistrates,  and  governors, 
the  senators  and  judges  have  consulted  together,  that  an  imperial 
decree,  and  an  edict  be  published :  That  whosoever  shall  ask  any 
petition  of  any  God,  or  man,  for  thirty  days,  but  of  thee,  0  king, 
shall  be  cast  into  the  den  of  lions. 

8.  Now,  therefore,  0  king,  confirm  the  sentence,  and  sign  the 
decree :  that  what  is  decreed  by  the  Modes  and  Persians  may  not  be 
altered,^  nor  any  man  be  allowed  to  transgress  it. 

9.  So  king  Darius  set  forth  the  decree,  and  established  it. 

10.  Now  when  Daniel  knew  this,  that  is  to  say,  that  the  law  was 
made,  he  went  into  his  house :  and  opening  the  windows  in  his  upper 
chamber  towards  Jerusalem,  he  knelt  down  three  times  a  day,  and 

'  p.  "  First."    This  appears  to  be  the  force  of  the  term. 
»  *'  Of  God."    This  is  not  in  the  text. 

*  "  Happy  course  of  conduct  in  which  even  enemies  find  no  pretext  for  blame,  unlosB  for  the  obaer- 
Tance  of  the  Divine  law  I"  St.  Jerome. 

*  It  means  :  "  Ascembled  tumultuoualy."  Infra  5  :  11, 16. 

*  A  decree  signed  by  the  king,  on  consultation  with  the  nobles,  was  deemed  irrevocable.  The  Medes 
and  Pertiians  were  then  united  under  one  king. 


DANIEL    VI.  619 

adored,  and  gave  thanks  before  his  God,  as  he  had  been  accustomed 
to  do  before. 

11.  Wherefore  those  men  carefully  watching  him,  found  Daniel 
praying,  and  making  supplication  to  his  God. 

12.  And  they  came  and  spake  to  the  king  concerning  the  edict : 
0  king,  hast  thou  not  decreed,  that  every  man  that  should  make  a 
request  to  any  of  the  gods,  or  men,  for  thirty  days,  but  to  thyself, 
0  king,  should  be  cast  into  the  den  of  lions  ?  And  the  king  answered 
them  saying :  The  word  is  true  according  to  the  decree  of  the  Medes 
and  Persians,  which  it  is  not  lawful  to  violate. 

13.  Then  they  answered,  and  said  before  the  king :  Daniel,  who  is 
of  the  children  of  the  captivity  of  Juda,  hath  not  regarded  thy  law, 
nor  the  decree  that  thou  hast  made  :  but  three  times  a  day  he  maketh 
his  prayer. 

14.  Now  when  the  king  had  heard  these  words,  he  was  very  much 
grieved :  and  in  behalf  of  Daniel  he  set  his  heart  to  deliver  him,  and 
even  till  sunset  he  labored  to  save  him. 

15.  But  those  men  perceiving  the  king's  design,  said  to  him  :  KnoAV 
thou,  0  king,  that  the  law  of  the  Medes  and  Persians  is,  that  no 
decree  which  the  king  hath  made,  may  be  altered. 

16.  Then  the  king  commanded,  and  they  brought  Daniel,  and  cast 
him  into  the  den  of  the  lions.  And  the  king  said  to  Daniel :  Thy 
God  whom  thou  always  servest,  He  will  deliver  thee.^ 

17.  And  a  stone  was  brought,  and  laid  upon  the  mouth  of  the  den  : 
which  the  king  sealed  with  his  own  ring,  and  with  the  ring  of  his 
nobles,  that  nothing  should  be  done  against  DanielJ 

18.  And  the  king  went  away  to  his  house,  and  laid  himself  down 
without  taking  supper :  and  meat^  was  not  set  before  him,  and  even 
sleep  departed  from  him. 

19.  Then  the  king  rising  very  early  in  the  morning,  went  in  haste 
to  the  lions'  den  :^ 

20.  And  coming  near  to  the  den,  cried  with  a  mournful  voice  to 
Daniel,  and  said  to  him :  Daniel,  servant  of  the  living^°  God,  hath  thy 

^  The  king  acknowledged  His  almighty  power. 

^  P.  "That  the  purpose  might  not  be  changed  concerning  Daniel."  The  sealing  of  the  mouth  of  the 
cave  was,  as  St.  Jerome  thinks,  with  a  view  to  prevent  any  violence  on  the  part  of  the  enemies  of  Daniel. 
In  imprisoning  him  the  king  yielded  to  his  advisers,  hoping  that  God  would  protect  Uis  servant. 

^  P.  •'  Neither  were  instruments  of  music  brought  before  him."  Simonis  renders  it  peUices.  St.  Jerome 
writes :  "  Since  a  heathen  king  was  thus  affected  through  the  anxiety  which  he  felt  for  the  safety  of 
Daniel,  how  much  more  should  we  not  seek  by  fasting  and  watching  to  move  God  to  pardon  our  sins!" 

'  *'  By  his  tears  he  shows  his  affection,  and  forgetful  of  the  royal  dignity,  he,  a  conqueror,  hastens  to 
his  captive,  a  master  to  his  slave."  St.  .Jerome. 

*"  "He  styles  Ilim  the  living  God  to  distinguish  Him  from  the  gods  of  the  heathen,  which  are  the 
images  of  dead  men."  Idem. 


m 


THE    PROPHECY    OF    DANIEL. 


God,  whom  thou  servest  always,  been  able^^  to  deliver  thee  from  the 
lions  ? 

21.  And  Daniel  answering  the  king,  said :  0  king,  live  forever. 

22.  My  God  hath  sent  His  angel,^^  and  hath  shut  up  the  mouths  of 
the  lions,^^  and  they  have  not  hurt  me  :  forasmuch  as  before  Him  jus- 
tice hath  been  found  in  me  :^^  yea  and  before  thee,  0  king,  I  have 
done  no  offence. 

23.  Then  was  the  king  exceeding  glad  for  him  ;  and  he  commanded 
that  Daniel  should  be  taken  out  of  the  den :  and  Daniel  was  taken 
out  of  the  den ;  and  no  hurt  was  found  in  him,  because  he  believed 
in  his  God.^^ 

24.  And  by  the  king's  commandment,  those  men  were  brought  that 
had  accused  Daniel :  and  tKey  were  cast  into  the  lions'  den,  they  and 
their  children,  and  their  wives :  and  they  did  not  reach  the  bottom 
of  the  den  before  the  lions  caught  them,  and  brake  all  their  bones  in 
pieces. 

25.  Then  king  Darius  wrote  to  all  peoples,  tribes,  and  languages, 
dwelling  in  the  whole  earth :  Peace  be  multiplied  unto  you. 

26.  It  is  decreed  by  me  that,  in  all  my  empire  and  my  kingdom, 
all  men  dread  and  fear  the  God  of  Daniel ;  for  He  is  the  living  and 
eternal  God  forever :  and  His  kingdom  shall  not  be  destroyed,  and 
His  power  shall  be  forever. 

27.  He  is  the  Deliverer  and  Savior,  doing  signs  and  wonders  in 
heaven  and  in  earth:  who  hath  delivered  Daniel  out  of  the  lions' 
den.^« 

28.  Now  Daniel  continued'^  unto  the  reign  of  Darius,  and  the  reign 
of  Cyrus  the  Persian.^® 


"  ♦'  Putasne."    V.  ia  a  mere  expletive. 

"  Divine  works  are  usually  accomplished  by  secondary  causes,  especially  by  angels. 

"  "The  fierce  nature  of  the  lions  was  not  changed,  but  their  mouth  was  shut,  and  their  rage  restrained 
for  this  very  reason,  because  the  good  works  of  the  prophet  had  preceded,  so  that  his  deliverance  was  not 
so  much  a  favor  as  the  reward  of  his  virtue."  St.  Jerome. 

"  Justice  here  implies  fidelity  to  the  Divine  law. 

"  Faith  in  the  Divine  power  and  protection  obtained  his  miraculous  preservation. 

"  This  grand  profession  of  faith  and  the  zeal  manifested  by  him  for  Divine  worship  are  not  known  to 
have  been  followed  up  by  any  effectual  measures.  Durius  bears  the  character  of  a  sensual  prince ;  his 
short  reign  I*  scarcely  noticed  by  profane  historians.  The  extraordinary  events  here  related  prepared 
the  way  for  the  liberation  of  the  Israelites  by  Cyrus,  his  successor. 

*'  n.  P.  "  Prospered." 

"  Daniel  was  an  officer  of  the  court  under  both  monarchs. 


DANIEL    VII.  S^ 


CHAPTER   VII. 

Daniel's  vision  of  the  four  beasts,  signifying  four  kingdoms  :  of  god  sit- 
ting ON  his  throne  :  and  of  the  opposite  kingdoms  of  CHRIST  AND  ANTI- 
CHRIST. 

1.  In  tlie  first  year^  of  Baltassar,  king  of  Babylon,  Daniel  saw  a 
dream  :  and  the  vision  of  his  head  on  his  couch  :  and  writing  the  dream 
he  comprehended  it  in  few  words  :  and  relating  the  sum  of  it  in  short,^ 
he  said : 

2.  I  saw  in  my  vision  by  night,  and  behold,  the  four  winds  of  the 
heaven  strove^  on  the  great  sea.^ 

3.  And  four  great  beasts,^  difierent  one  from  another,  came  up  out 
of  the  sea. 

4.  The  first  was  like  a  lioness,^  and  had  the  wings  of  an  eagle :  I 
beheld  till  her  wings  were  plucked  ofi",  and  she  was  lifted  up  from  the 
earth,  and  stood  upon  her  feet  as  a  man,  and  the  heart  of  a  man  was 
given  to  her.'^ 

5.  And  behold,  another  beast  like  a  bear  stood  up  on  one  side :  and 
there  were  three  rows^  in  the  mouth  thereof,  and  in  the  teeth  thereof; 
and  thus  they  said  to  it :  Arise ;  devour  much  flesh. 

6.  After  this  I  beheld,  and  lo,  another  like  a  leopard,^  and  it  had 
upon  it  four  wings  as  of  a  fowl ;  and  the  beast  had  four  heads,  and 
power  was  given  to  it. 

7.  After  this  I  beheld  in  the  vision  of  the  night,  and  lo,  a  fourth 
beast,^*^  terrible  and  wonderful,  and  exceeding  strong :  it  had  great 

*  This  chapter  and  that  which  follows  regard  visions  had  previously  to  the  eyents  recorded  in  the  two 
preceding  chapters. 

^  The  two  last  phrases  serve  to  express  the  same  simple  statement  of  the  text. 
'  L.  "  Blew  fiercely." 

*  The  world  is  represented  by  the  sea.  The  winds  are  images  of  the  commotions  excited  by  the  great 
powers.     St.  Jerome  takes  them  to  signify  the  angelical  powers  to  which  the  chief  empires  are  intrusted. 

'  Empires. 

•^  P.  "  Lion."'  St.  Jerome  particularly  remarks  that  the  text  speaks  of  a  lioness,  which,  however,  is 
not  apparent  from  the  present  reading.  The  Chaldean  empire,  which  in  allegorical  representations  is 
identified  with  the  Assyrian,  to  which  it  succeeded,  is  signified  by  this  fierce  animal.  Nabiichodonosor  is 
so  designated.  Jer.  4:7.  He  is  likened  to  an  eagle,  by  reason  of  his  pride.  Jer.  48  :  40 :  49  :  22 ;  Ezek. 
17  :  3. 

'  The  bestial  condition  to  which  the  king  was  reduced  and  his  subsequent  recovery  may  be  meant. 

^  Of  teeth.  The  Medo-Persian  empire  was  represented  by  the  bear,  a  fierce  and  destructive  animal. 
The  three  rows  of  teeth  may  designate  the  Medes,  Persians,  and  Chaldeans,  of  whom  it  was  composed ; 
these  last  having  been  subdued  by  the  former  nations  combined. 

''  This  is  regarded  as  the  type  of  the  empire  of  Alexander,  which  embraced  the  Greeks,  besides  the 
other  nations  above  enumerated. 

*"  The  lloman  empire  trod  down  and  subdued  the  nations  generally. 


622  THE    PROPHECY    OF    DANIEL. 

iron  teeth,  eating  and  breaking  in  pieces,  and  treading  down  the  rest 
with  its  feet :  and  it  was  unlike  to  the  other  beasts  which  I  had  seen 
before  it,  and  had  ten  horns." 

8.  I  considered  the  horns,  and  behold,  another  little  horn^^  sprung 
out  of  the  midst  of  them :  and  three  of  the  first  horns  were  plucked 
up  at  the  presence  thereof:  and  behold,  eyes  like  the  eyes  of  a  man 
were  in  this  horn,  and  a  mouth  speaMng  great  things.^^ 

9.  I  beheld  till  thrones  were  placed,^^  and  the  Ancient  of  days  sat  :^^ 
His  garment  was  white  as  snow,  and  the  hair  of  His  head  like  clean 
wool ;  His  throne  like  flames  of  fire ;  the  wheels  of  it  like  a  burning 
fire. 

10.  A  swift  stream  of  fire  issued  forth  from  before  Him :  thousands 
of  thousands  ministered  to  Him :  and  ten  thousand  times  a  hundred 
thousand^^  stood  before  Him  :  the  judgment  sat,^^  and  the  books  were 
opened. 

11.  I  beheld,  because  of  the  voice  of  the  great  words  which  that 
horn  spake  :^^  and  I  saw  that  the  beast  was  slain,  and  the  body  thereof 
was  destroyed,  and  given  to  the  fire  to  be  burnt : 

12.  And  that  the  power  of  the  other  beasts  was  taken  away  :  and 
that  times  of  life  were  appointed  them  for  a  time,  and  a  time.^^ 

13.  I  beheld  therefore  in  the  vision  of  the  night,  and  lo,  one  like  a 
son  of  man^  came  with  the  clouds  of  heaven,^^  and  He  came  even  to 
the  Ancient  of  days  :  and  they  presented  Him  before  Him. 

14.  And  He^  gave  Him  power,  and  glory,  and  a  kingdom :  and  all 
peoples,  tribes,  and  tongues,  shall  serve  Him :  His  power  is  an  ever- 
lasting power,  that  shall  not  be  taken  away ;  and  His  kingdom  shall 
not  be  destroyed. 


"  The  ten  horns  represent  so  many  kings  (t.24),  or  kingdoms,  portions  of  the  empire.  See  Apoc.  17  :  12. 
St.  Jerome  explains  it  of  ten  kings,  who,  at  the  end  of  the  world,  will  govern  so  many  kingdoms  formed 
from  the  lloman  empire. 

*^  This  appears  to  be  the  power  of  the  Antichrist.  His  mouth  will  utter  great  things,  claiming  Divine 
honors,  and  blaspheming  Christ. 

>»  Apoc.  13  :  6. 

"  The  conflicts  and  revolutions  of  earthly  empires  being  at  an  end,  the  thrones  of  the  saints  who  are 
to  reign  with  Christ,  were  presented  to  the  view  of  this  prophet. 

"  The  Eternal  manifested  Himself  under  the  figure  of  an  aged  man,  . 

"  P.  "  Ten  thousand  times  ten  thousand"— myriads  of  myriads.  Apoc.  5  :  11. 

"  The  tribunal  was  placed.  "  The  consciences  and  the  good  or  bad  works  of  each  one  are  made  mani- 
fest to  all."  St.  Jerome. 

"  The  boasting  and  blasphemies  of  the  Antichrist  had  continued  up  to  that  time.  The  sight  of  the 
Judgment  filled  the  prophet  with  amazement. 

"  H.  P.  "  For  ft  season  and  time."    It  means  a  definite  period. 

*»  In  form  an  man,  and  such  in  reality,  although  otherwise  of  a  Divine  nature. 

"  The  angels  who  waited  on  II im  were  like  Alouds  veiling  Ills  brightness. 

'^  The  Eternal  gave  the  f^on  of  man  power,  glory,  all  the  honors  of  royalty  and  an  everlasting  king- 
dom. These  were  due  to  the  human  nature  in  consequence  of  its  union  with  the  Divine  person.  Supra 
3  :  100;  4  :  81 :  Mich.  4:7;  Luke  1 ;  32. 


DANIEL    VII.  623 

15.  My  spirit  trembled :  I,  Daniel,  was  affriglited^^  at  these  things, 
and  the  visions  of  my  head  troubled  me. 

10.  I  went  near  to  one  of  them  that  stood  by,  and  asked  the  truth 
of  him  concerning  all  these  things  :  and  he  told  me  the  interpretation 
of  the  Avords,  and  instructed  me  : 

17.  These  four  great  beasts  are  four  kingdoms,^^  which  shall  arise 
out  of  the  earth. 

18.  But  the  saints  of  the  Most  High  God^  shall  take  the  kingdom : 
and  they  shall  possess  the  kingdom  forever  and  ever.^*^ 

19.  After  this  I  w^ould  diligently  learn  concerning  the  fourth  beast, 
which  was  very  different  from  all,  and  exceeding  terrible :  his  teeth 
and  claws  were  of  iron  :^  he  devoured  and  brake  in  pieces :  and  the 
rest  he  stamped  upon  with  his  feet. 

20.  And  concerning  the  ten  horns  that  he  had  on  his  head ;  and 
concerning  the  other  that  came  up,  before  which  three  horns  fell ;  and 
of  that  horn  that  had  eyes,  and  a  mouth  speaking  great  things,  and 
was  greater  than  the  rest. 

21.  I  beheld,  and  lo,  that  horn  made  war  against  the  saints,  and 
prevailed  over  them,^ 

22.  Till  the  Ancient  of  days  came  and  gave  judgment  to  the  saints 
of  the  Most  High ;  and  the  time  came,  and  the  saints  obtained  the 
kingdom. 

23.  And  thus  He  said :  The  fourth  beast  shall  be  the  fourth  king- 
dom upon  earth,  which  shall  be  greater  than  all  the  kingdoms,  and 
shall  devour  the  whole  earth,  and  shall  tread  it  down,  and  break  it 
in  pieces. 

24.  And  the  ten  horns  of  the  same  kingdom  shall  be  ten  kings  : 
and  another  shall  rise  up  after  them  ',^  and  he  shall  be  mightier  than 
the  former ;  and  he  shall  bring  down  three  kings. 

25.  And  he  will  speak  words  against  the  High  One,  and  will  crush 
the  saints  of  the  Most  High :  and  he  will  think  himself  able  to  change 
times  and  laws  :^  and  they  shall  be  delivered  into  his  hand  until  a 
time,  and  times,  and  half  a  time.^^ 

^  Overwhelmed  with  astonishment.  ^'  H.  P.  "  Kings." 

"^^  "God"  is  not  in  the  text. 

^  At  the' end  of  time  the  saints  shall  reign  with  Christ  forever. 

^  H.  P.  •'  Whose  teeth  were  of  iron,  and  his  nails  of  brass." 

^  The  Roman  empire  made  war  on  the  followers  of  Christ,  but  God  caused  Christianity  to  triumph.  At 
the  end  of  time  the  Antichrist  will  wage  a  fierce  war  against  Christians  with  apparent  success,  but  the 
saints  shall  be  crowned  in  the  Divine  judgment.  "  He  will  be  filled  with  so  much  pride,  as  to  attempt  to 
change  the  ceremonies  and  laws  of  God,  and  to  raise  himself  above  all  that  is  styled  God,  subjecting  all 
religion  to  his  power."  St.  Jerome. 

='  The  Antichri.st.  »<'  The  Divine  institutions. 

^^  This  is  thought  to  mean  three  years  and  a  half,  and  to  mark  the  length  of  the  Antichristian  perse- 
cution. 


I^i  THE    PROPHECY    OF    DANIEL. 

26.  And  judgment  shall  sit  i^^  that  Ids  power  may  be  taken  away, 
and  be  broken  in  pieces,  and  perish  even  to  the  end ; 

27.  And  that  the  kingdom,  and  power,  and  the  greatness  of  the 
kingdom,  under  the  whole  heaven,  may  be  given  to  the  people  of  the 
saints  of  the  Most  High ;  whose  kingdom  is  an  everlasting  kingdom, 
and  all  kings  shall  serve  Him,  and  shall  obey  Him.^ 

28.  Hitherto  is  the  end  of  the  word.  I,  Daniel,  was  much  troubled 
with  my  thoughts ;  and  my  countenance  was  changed  in  me :  but  I 
ke^  the  word  in  my  heart.^* 


CHAPTER   yill. 

Daniel's  vision  of  the  kam  and  he-goat,  interpreted  by  the  angel  gabriel. 

1.  In  the  third  year^  of  the  reign  of  king  Baltassar,  a  vision  ap- 
peared to  me.     I,  Daniel,  after  what  I  had  seen  in  the  beginning, 

2.  Saw  in  my  vision,  when  I  was  in  the  castle  of  Susa,  which  is  in 
the  province  of  Elam  :^  and  I  saw  in  the  vision  that  I  was  over  the 
gate^  of  Ulai.^ 

3.  And  I  lifted  up  my  eyes,  and  saw :  and  behold,  a  ram  stood 
before  the  water,  having^  high  horns,  and  one  higher  than  the  other, 
and  growing  up.^     Afterward 

4.  I  saw  the  ram  pushing  with  his  horns  against  the  west,  and 
against  the  north,  and  against  the  south,  and  no  beasts  could  with- 
stand him,  nor  be  delivered  out  of  his  hand :  and  he  did  according  to 
his  own  will,  and  became  great.^ 

5.  And  I  understood  :  and  behold,  a  he-goat  came  from  the  west^ 


«  Supra  10. 

'^  Those  kings  who  do  not  voluntarily  submit  to  Christ,  shall  feel  Ilis  power  hereafter. 

"  The  foregoing  portion  of  this  book  is  in  Chaldee,  or  Syriac:  what  follows  is  in  Hebrew. 

*  Two  years  after  the  revelation  just  recorded. 

^  Elymais.    Susa,  as  St.  Jerome  remarks,  was  a  great  city,  but  is  styled  a  castle  on  account  of  its 
strength.    The  prophet  was  there  only  in  spirit. 

'  River,     731X-    The  same  is  translated  •'  water,"  v.  3;  "gate,"  v,  C. 

*  Near  the  river  of  this  name,  which  flows  by  the  city  of  Susa.    It  was  called  Eulwus,  and  is  now 
known  ns  Karash. 

»  11.  P.  "  Two." 

"  This  is  taken  to  denote  the  Medo-Persian  empire,  the  latter  being  the  higher  power. 

''  The  extension  of  the  empire  under  Cyrus  in  every  direction  was  great. 

'  Alexander  the  Qreat  from  Macedon. 


DANIEL    VIII.  625 

on  the  face  of  the  whole  earth ;  and  he  touched  not  the  ground,®  and 
the  he-goat  had  a  notable  horn^'^  between  his  eyes. 

6.  And  he  went  up  to  the  ram  that  had  the  horns,  which  I  had  seen 
standing  before  the  gate :  and  he  ran  towards  him  in  the  force  of  his 
strength. 

7.  And  when  he  was  come  near  the  ram,  he  was  enraged  against 
him,  and  struck  the  ram,  and  brake  his  two  horns,  and  the  ram  could 
not  withstand  him :  and  when  he  had  cast  him  down  on  the  ground, 
he  stamped  upon  him ;  and  none  could  deliver  the  ram  out  of  his 
hand.ii 

8.  And  the  he-goat  became  exceeding  great :  and  when  he  was 
grown,  the  great  horn  was  broken,  and  there  came  up  four  horns^^ 
under  it  towards  the  four  winds  of  heaven. 

r 

9.  And  out  of  one  of  them  came  forth  a  little  horn,^^  and  it  became 
great  against  the  south,  and  against  the  east,  and  against  the  strength. ^^ 

10.  And  it  was  magnified  even  unto  the  strength^^  of  heaven :  and 
it  threw  down  of  the  strength,  and  of  the  stars,  and  trod  upon  them. 

11.  And  it  was  magnified  even  to  the  prince  of  the  strength  :^^  and 
it  took  away  from  Him  the  continual  sacrifice,^^  and  cast  down  the 
place  of  His  sanctuary.^^ 

12.  And  strength^®  was  given  him  against  the  continual  sacrifice, 
because  of  sins :  and  truth  shall  be  cast  down  on  the  ground,^*^  and 
he  shall  do  and  shall  prosper. 

13.  And  I  heard  one  of  the  saints  speaking :  and  one  saint  said  to  an 
unknown  one^^  who  was  speaking :  How  long  shall  be  the  vision  con- 
cerning the  continual  sacrifice,  and  the  sin  of  the  desolation  that  is 
made  :  and  the  sanctuary,  and  the  strength^^  be  trodden  under  foot  ? 

'  His  movements  were  so  rapid  that  he  did  not  seem  to  touch  the  ground. 

*°  The  power  of  Alexander. 

"  He  conquered  the  generals  of  Darius  Codomanus  at  the  passage  of  the  Granicus,  and  pursued  the 
king  into  the  heart  of  his  dominions. 

^"  Four  minor  kingdoms  sprang  up  on  the  death  of  Alexander.  Seleucus  Nieanar  governed  at  Antioch, 
Antigonus  ruled  Asia  Minor,  Antipater  Macedonia,  and  Ptolemy  Egypt. 

"  Antiochus  Epiphanes  is  so  called,  being  a  younger  son  of  Antiochus  the  Great. 

"  ■'!3yn-  "  Beauty."  P.  '•  The  pleasant  land."  It  is  here  used  for  Judea.  Jn/ra  11  :  16, 41 ;  Jer.  3  :  19. 
Antiochus  Epiphanes  is  thought  to  be  the  direct  object  of  this  prediction.  St.  Jerome  refers  to  the  books 
of  the  Macchabees,  and  to  Josephus,  for  the  facts  pointed  out  by  the  prophet,  but  observes  that  Antio- 
chus prefigures  the  Antichrist. 

^^  H.  P.  "The  host."  The  impiety  of  Antiochus  was  directed  against  Divine  things.  He  cast  down 
some  of  "  ihe  host,"  the  worshippers  of  God,  involving  them  in  the  guilt  of  apostacy. 

18  H,  P.  "  Prince  of  the  host"— God. 

"  The  sacrifice  is  not  expressed,  but  the  adjective  "  perpetual""  is  uaderstood  to  include  it  here  and  in 
several  other  passages  of  this  prophet.    P.  inserts  it  in  italics. 

"  He  did  not  overthrow  the  building,  but  he  profaned  it. 

'*  II.  P.  "  A  host :"  an  army.  He  was  divinely  permitted  to  use  force  for  the  suppression  of  the  daily 
sacrifice. 

^  Shall  be  denied  and  dishonored.  ^  L 

'^  n.  P   "The  host"— the  army  of  the  faithful. 

40 


"086  THE     PROPHECY    OF    DANIEL. 

14.  And  he  said  to  him :  Unto  evening  and  morning  two  thousand 
three  hundred  days  :^  and  the  sanctuary  shall  be  cleansed.^ 

15.  And  it  came  to  pass  when  I,  Daniel,  saw  the  vision,  and  sought 
the  meaning,  that  behold,  there  stood  before  me  as  it  were  the  ap- 
pearance of  a  man. 

16.  And  I  heard  the  voice  of  a  man^  between  Ulai  :^  and  he  called, 
and  said :  Gabriel,  make  this  man  understand  the  vision. 

17.  And  he  came,  and  stood  near  where  I  stood :  and  when  he  was 
come,  I  fell  on  my  face  trembling  :  and  he  said  to  me :  Understand, 
0  son  of  man,  for  in  the  time  of  the  end^  the  vision  shall  be  fulfilled. 

18.  And  when  he  spake  to  me,  I  fell  flat  on  the  ground :  and  he 
touched  me,  and  set  me  upright. 

19.  And  he  said  to  me :  I  w^ill  show  thee  what  things  are  to  come 
to  pass  in  the  end  of  the  malediction  :^  for  the  time  hath  its  end. 

20.  The  ram,  which  thou  sawest  with  horns,  is  the  king  of  the 
Modes  and  Persians.^ 

21.  And  the  he-goat  is  the  king  of  the  Greeks  :  and  the  great  horn 
that  was  between  his  eyes,  the  same  is  the  first  king.^ 

22.  But  whereas  when  that  was  broken,  there  rose  up  four  for  it : 
four  kings  shall  rise  up  of  his  nation,  but  not  with  his  strength.^^ 

23.  And  after  their  reign,  when  iniquities  shall  be  grown  up,  there 
shall  arise  a  king  of  a  shameless  face,  and  understanding  dark  sen- 
tences.^ / 

24.  And  his  power  shall  be  strengthened,  but  not  by  his  own  force  : 
and  he  shall  lay  all  things  waste,  and  he  shall  prosper,  and  do  more 
than  can  be  believed.^  And  he  shall  destroy  the  mighty,  and  the 
people  of  the  saints,^^ 

25.  According  to  his  will :  and  craft  shall  be  successful  in  his  hand : 
and  his  heart  shall  be  puffed  up ;  and  in  the  abundance  of  all  things 


^  This  corresponds  to  six  years  and  a  half  of  lunar  months,  the  period  which  elapsed  from  the  tafeing 
of  Jerusalem  by  Antiochus  (I  JIacc.  1 :  21)  until  his  death,  (lb.  6  :  16.)  The  temple  was  purified  six 
months  previously. 

"*  "  This  points  to  the  time  of  Macchabeus."  St.  Jerome. 

**  The  archaDRol  Michael  is  understood  by  the  Jews. 

*  By  its  banks.  ^  At  the  appointed  time. 
"  11.  P.  "  Indignation."  »  Darius  Codomanus. 

*  Alexander  of  Macedon,  "  who  first  reigned  in  Greece."  1  Mace.  1 : 1.  He  first  established  the  Grecian 
empire.  Josephus  relates,  that  those  prophecies  of  Daniel  being  pointed  out  to  Alexander,  on  his  en- 
trance into  Jerusalem,  by  Jaddux  the  high  priest,  caused  him  to  bestow  great  favors  on  the  Jews. 
Antiq.  11  :  84. 

''  His  successors,  founders  of  separate  kingdoms. 

"  Antiochus  PIpiphanes.    His  astute  character  is  intimated  by  the  prophet,  who  describes  him  as  one 
who  solved  enigmas :  he  formed  deep  Hrhemes. 
■=>  '<  More  than  can  bo  believed."    Xbis  is  not  in  the  text. 
**  The  worshippers  of  God. 


DANIEL    IX.  627 

he  shall  kill  many  :  and  he  shall  rise  up  against  the  Prince  of  princes,^ 
and  shall  be  broken  without  hand.^^ 

26.  And  the  vision  of  the  evening  and  the  morning,  which  was  told, 
is  true :  thou  therefore  seal  up  the  vision,  because  it  shall  come  to 
pass  after  many  days.^''^ 

27.  And  I  Daniel  languished,  and  was  sick  for  some  days :  and 
when  I  was  risen  up,  I  did  the  king's  business  :^  and  I  was  astonished 
at  the  vision ;  and  there  was  none  that  could  interpret  it. 


CHAPTER   IX. 


SEVENTY   WEEKS    TO    THE    COMING    OF    CHRIST. 

1.  In  the  first  year  of  Darius  the  son  of  Assuerus^  of  the  seed  of 
the  Modes,  who  reigned  over  the  kingdom  of  the  Chaldeans : 

2.  The  first  year  of  his  reign,  I  Daniel  understood  from  books^  the 
number  of  the  years,  concerning  which  the  word  of  the  Lord  came  to 
Jeremiah  the  prophet,  that  seventy  years  should  be  accomplished  of 
the  desolation  of  Jerusalem. 

3.  And  I  set  my  face  to  the  Lord  my  God,^  to  pray  and  make 
supplication  with  fasting,  and  sackcloth,  and  ashes."* 

4.  And  I  prayed  to  the  Lord  my  God ;  and  I  made  my  confession, 
and  said :  I  beseech  Thee,^  0  Lord  God,  great  and  terrible,  who 
keepest  the  covenant,  and  mercy  to  them  that  love  Thee,^  and  keep 
Thy  commandments,  • 

5.  We  have  sinned  '^  we  have  committed  iniquity ;  we  have  done 
wickedly,  and  have  revolted :  and  we  have  gone  aside  from  Thy  com- 
mandments, and  Thy  judgments. 

6.  We  have  not  hearkened  to  Thy  servants  the  prophets,  that  have 


^*  Against  God— His  worship  and  service. 
^  2  Mace.  9.    His  deatli  was  by  a  manifest  visitation  of  God. 

="  The  obscurity  of  the  prediction  was  to  be  dissipated  on  its  fulfilment,  after  a  length  of  time. 
^  Attended  to  official  duties,  without  being  diverted  from  his  purpose  by  anxiety  concerning  the  reve- 
lations made  to  him.    Unable  to  unravel  them,  he  left  all  in  the  hands  of  God. 

^  He  is  also  styled,  Astyages.   Darius  was  already  mentioned,  sup.  v.  31,  with  the  epithet,  "  the  Mede." 

'■^  The  writings  of  Jeremiah  25  :  11 ;  29  :  10. 

'  The  pronoun  is  not  in  the  text. 

*  Humiliation  and  penitential  works  give  efficacy  to  prayer.  '  2  Esd.  15. 

^  H.  P.  ''  Ilim — His."    The  second  person  is  used  afterwards. 

■"  Bar,  1  :  17.  Conjunctions  connect  the  following  clauses  in  the  text.    St.  Jerome  remarks,  that  Daniel 
speaks  in  the  name  of  the  people. 


628  THE    PROPHECY    OF    DANIEL. 

spoken  in  Thy  name  to  our  kings,  to  our  princes,  to  our  fathers,  and 
to  all  the  people  of  the  land. 

7.  To  Thee,  0  Lord,  justice  :^  but  to  us  confusion  of  face,  as  at  this 
day  to  the  men  of  Juda,  and  to  the  inhabitants  of  Jerusalem,  and  to 
all  Israel,  to  them  that  are  near,  and  to  them  that  are  far  off  in  all 
the  countries  whither  Thou  hast  drive  nthem,  for  their  iniquities,  by 
which  they  have  sinned  against  Thee. 

8.  0  Lord,  to  us  helongeth  confusion  of  face,  to  our  kings,  to  our 
princes,  and  to  our  fathers  that  have  sinned.^ 

9.  But  to  Thee,  the  Lord  our  God,  mercy  and  forgiveness ;  for  we 
have  departed  from  Thee  : 

10.  And  we  have  not  hearkened  to  the  voice  of  the  Lord  our  God, 
to  walk  in  His  law,  which  He  set  before  us  by  His  servants  the 
prophets. 

11.  And  all  Israel  have  transgressed  Thy  law,  and  have  turned 
away  from  hearing  Thy  voice :  and  the  malediction,  and  the  curse,^° 
which  is  written  in  the  book  of  Moses  the  servant  of  God,  is  fallen 
upon  us,  because  we  have  sinned  against  Him. 

12.  And  He  hath  confirmed  His  words  which  He  spake  against  us, 
and  against  our  princes  that  judged  us,  that  He  would  bring  in  upon 
us  a  great  evil,  such  as  never  was  under  all  the  heaven,  according  to 
that  which  hath  been  done  in  Jerusalem. 

13.  As  it  is  written  in  the  law  of  Moses,  all  this  evil  is  come  upon 
us ;  and  we  entreated  not  Thy  face,  0  Lord  our  God,  that  we  might 
turn  from  our  iniquities,  and  think  on"  T^y  truth. 

14.  And  the  Lord  hath  watched  upon  the  evil,^^  and  hath  brought 
it  upon  us  '}^  the  Lord  our  God  is  just  in  all  His  works  which  He  hath 
done :  for  we  have  not  hearkened  to  His  voice. 

15.  And  now,  0  Lord  our  God,  who  hast  brought  forth  Thy  people 
out  of  the  land  of  Egypt  with  a  strong  hand,  and  hast  made  Thee  a 
name  as  at  this  day  -}*  we  have  sinned,  we  have  committed  iniquity, 

16.  0  Lord,  against  all  Thy  justice :  let  Thy  wrath  and  Thy  in- 
dignation be  turned  away,  I  beseech  Thee,  from  Thy  city  Jerusalem, 
and  from  Thy  holy  mountain.     For  by  reason  of  our  sins,  and  the 


•  The  praise  of  justice  is  due  :  "We  justly  deserve  what  we  suffor."  St.  Jerome. 

•  P.  ♦«  Against  Thee."  "jS-  "To  thee." 

»"  II.  W  "  The  oath."    Dout.  27  :  15.  "  P.  «'  Understand." 

'9  <■  When  wtt  are  chastised  for  our  sins,  the  Lord  watches  and  visits  us."  St.  Jerome. 
"  II.  P.  "  For." 

**  Exod.  14  :  22 ;  Baruch  2  :  11.    '*  He  makes  mention  of  an  ancient  favor,  to  move  Ood  to  the  exercise 
of  like  clemency."  St.  Jerome. 


DANIEL    IX.  629 

iniquities  of  our  fathers,  Jerusalem  and  Thy  people  are  a  reproach 
to  all  that  are  round  about  us.^^ 

17.  Now  therefore,  0  our  God,  hear  the  supplication  of  Thy  serv- 
ant, and  his  prayers :  and  show  Thy  face  upon  Thy  sanctuary  which 
is  desolate,  for  Thy  own  sake. 

18.  Incline,  0  my  God,  Thy  ear,  and  hear :  open  Thy  eyes,  and 
see  our  desolation,  and  the  city  upon  which  Thy  name  is  called:  for 
it  is  not  for  our  just  works  that  we  present  our  prayers  before  Thy 
face,  but  for  the  multitude  of  Thy  tender  mercies. 

19.  0  Lord,  hear :  0  Lord,  be  appeased :  hearken  and  do :  delay 
not  for  Thy  own  sake,  0  my  God :  because  Thy  name  is  invoked  upon 
thy  city,  and  upon  thy  people. 

20.  Now  while  I  was  yet  speaking,  and  praying,  and  confessing  my 
sins,^^  and  the  sins  of  my  people  of  Israel,  and  presenting  my  suppli- 
cations in  the  sight  of  my  God,  for  the  holy  mountain  of  my  God : 

21.  As  I  Avas  yet  speaking  in  prayer,  behold  the  man  Gabriel, 
whom  I  had  seen  in  the  vision  at  the  beginning,^'^  flyiiig  swiftly  touched 
me  at  the  time  of  the  evening  sacrifice. 

22.  And  he  instructed  me,  and  spake  to  me,  and  said :  0  Daniel,  I 
am  now  come  forth  to  teach  thee,  and  that  thou  mightest  understand. 

23.  From  the  beginning  of  thy  prayers  the  word  came  forth  :^^  and 
I  am  come  to  show  it  to  thee,  because  thou  art  a  man  of  desires  :^^ 
therefore  do  thou  mark  the  word,  and  understand  the  vision. 

24.  Sevent^veeks  are  shortened^  upon  thy  people,  and  upon  thy 
holy  city,  that  transgression  may  be  finished,  and  sin  may  have  an 
end,^^  and  iniquity  may  be  abolished  '^  and  everlasting  justice  may  be 
brought ;  and  vision  and  prophecy  may  be  fulfilled  ;  and  the  Holy  of 
Holies^  may  be  anointed. 

25.  Know  thou  therefore,  and  take  notice :  that  from  the  going 
forth  of  the  word^^  to  build  up  Jerusalem  again,  unto  Christ^^  the 

"  To  the  heathens,  •who  knew  the  confidence  which  the  Israelites  had  in  Divine  protection. 

^®  n.  P.  "  Sin."  The  singular  number  is  used  in  both  places.  "  He  spealcs  of  his  own  sins  as  well  as 
of  those  of  the  people,  because  he  is  one  of  the  people."  St.  Jerome. 

"  In  a  former  vision.     Supra  8  :  15, 16.  ^ 

*^  The  command  was  issued  :  the  decree  was  made. 

"  r\mDn-  "Desires  "  It  means  one  that  is  the  object  of  desire.  P.  '-Greatly  beloved."  The  accept- 
ance of  Daniel  with  God  led  to  the  Divine  communication.  St.  Jeron^interprets  it  as  meaning  "amia- 
ble, and  worthy  of  the  love  of  God."  Infra  10  :  11, 19. 

^'  P.  "  Determined" — decided.  John  1  :  45. 

-*  Lit.  "  To  seal  sins" — to  close  them  up— to  put  an  end  to  them.  ^  Lit.  "To  expiate." 

^  D.  P.  "  The  Most  Holy" — the  inmost  sanctuary.    St.  Jerome  refers  it  to  Christ. 

^'  According  to  the  interpretation  of  Julius  Africanus,  a  writer  of  the  third  century,  the  decree  was 
issued  by  Artaxerxes  Longimanus  in  the  twentieth  year  of  his  reign.  2  Esdras  2.  Some  count  from  the 
seventh  year  :  some  from  the  first  year  of  Cyrus.  1  Esdr.  1.  Although  difSculties  occur  in  each  calcula- 
tion, it  is  plain  that  the  time  pointed  out  has  long  since  passed.  The  Jews,  as  St.  Jerome  states,  ex- 
plained the  days  of  years,  but  consider  the  events  to  have  taken  place  at  long  intervals. 

-'"  The  Hebrew  term  is  Messiah. 


630  THE    PROPHECY    OF    DANIEL. 

Prince,  there  shall  be  seven  weeks,^^  and  sixtj-two  weeks  :^  and  the 
street  shall  be  built  again,  and  the  walls  in  straitness  of  times.^^ 

26.  And  after  sixty-two  weeks  Christ  shall  be  slain  :^  and  the 
people  that  shall  deny  him  shall  not  be  his.^  And  a  people  with  their 
leader  that  shall  come,  shall  destroy  the  city  ^nd  the  sanctuary  :^* 
and  the  end  thereof  shall  be  waste,^^  and  after  the  end  of  the  war  the 
appointed  desolation. 

27.  And  He  shall  confirm  the  covenant  with  many,  in  one  week  :^ 
and  in  the  half  of  the  week  the  victim  and  the  sacrifice  shall  fail : 
and  there  shall  be  in  the  temple  the  abomination  of  desolation  :^  and 
the  desolation  shall  continue  even  to  the  consummation,  and  to  the 
end.35 


CHAPTER   X. 

DANIEL    HAVING   HUMBLED    HIMSELF    BY    FASTING    AND    PENANCE,  SEETH    A   VISION, 
WITH   WHICH    HE   IS    MUCH   TERRIFIED:   BUT    HE    IS   COMFORTED    BY   AN   ANGEL. 

1.  In  the  third  year  of  Cyrus  king  of  the  Persians,  a  word  was 
revealed  to  Daniel,  surnamed  Baltassar,  and  a  true  word,  and  great 
strength  •}  and  he  understood  the  word :  for  there  is  need  of  under- 
standing in  a  vision.^ 

2.  In  those  days  I,  Daniel,  mourned  three  full  weeks.^ 


*  Ilashi  and  other  Rabbins  understand  this  of  year-weeks,  seven  of  which  with  three  years  elapsed 
from  this  time  until  Cyrus  permitted  Jerusalem  to  be  built  up.  Others  date  them  fron>  the  edict  of 
Artaxerxes. 

*"  These  are  ycarwcoJts  likewise,  such  as  are  spoken  of  in  i^cripture  when  the  year  of  Jubilee  is  men- 
tioned. The  whole  period  of  seventy  year-weeks,  that  is  490  years,  elapsed  before  the  consummation 
here  predicted.    The  death  of  Christ  our  Lord  is  found  to  correspond  to  the  time. 

^'  The  city  was  rebuilt  amidst  great  opposition,  so  that  the  masons  were  armed  at  their  work,  which 
they  completed  in  a  short  time. 

"'•  The  death  of  the  Messiah  is  plainly  foretold.  L.  "Will  an  anointed  one  bo  cut  off."  The  definite 
article  is  not  employed  in  the  text,  but  the  anointed  one  is  sufficiently  determined  by  the  context. 

"■M'.  "Notfor  him.'tlf."    )^  j^l.    L.  "Without  a  successor  to  follow  him."    The  phrase  is  elliptical. 

"  The  Itomnns,  under  Titus,  dnftroyed  the  temple  and  city. 

"  W  "With  a  flood  :"  this  is  used  for  any  grout  calamity. 

*'  The  preaching  of  Christ  lasted  only  three  years,  Hie  death  in  the  midst  of  the  year-week  depriving 
the  legal  victims  of  all  value. 

="  The  Roman  entiigns,  with  their  superstitious  emblems,  were  brought  within  the  temple,  which  was 
also  defiled  by  blood  shed  by  tliose  called  Zeloto. 

'*  The  continued  desolation  confirms  the  prediction. 

*  X!32f  means  '•  army,"  but  here  seems  to  be  taken  for  a  state  of  suffering,  with  allusion  to  the  hard- 
ships of  military  service.    P.  "The  time  appointed  wat  long." 

"  P.  "  Had  understanding  of  the  vision."  ^  »  Lit.  "  The  days  of  three  weeks." 


DANIEL    X.  631 

3.  I  ate  no  desirable'*  bread,  and  neither  flesh  nor  wine  entered 
into  my  mouth ;  neither  was  I  anointed  with  ointment ;  till  the  days 
of  three  weeks  were  accomplished. 

4.  And  in  the  four  and  twentieth  day  of  the  first  month  I  was  by 
the  great  river,  which  is  the  Tigris. 

5.  And  I  lifted  up  my  eyes,  and  I  saw  :  and  behold,  a  man^  clothed 
in  linen,  and  his  loins  were  girded  with  the  finest  gold.*' 

6.  And  his  body  was  like  the  chrysolite,  and  his  face  as  the  appear- 
ance of  lightning,  and  his  eyes  as  a  burning  lamp  :  and  his  arms,  and 
all  downward,  even  to  the  feet,  like  in  appearance  to  glittering  brass  : 
and  the  voice  of  his  word  like  the  voice  of  a  multitude. 

7.  And  I,  Daniel,  alone  saw  the  vision  :  for  the  men  that  were  with 
me  saw  it  not  'J  but  an  exceeding  great  terror  fell  upon  them  ;  and 
they  fled  away,  and  hid  themselves. 

8.  And  I  being  left  alone  saw  this  great  vision  :  and  there  remained 
no  strength  in  me :  and  the  appearance  of  my  countenance^  was 
changed  in  me :  and  I  fainted  away,  and  retained  no  strength. 

9.  And  I  heard  the  voice  of  his  words :  and  when  I  heard,  I  lay 
stunned^  upon  my  face :  and  my  face  was  close  to  the  ground. 

10.  And  behold,  a  hand  touched  me,  and  lifted  me  up  upon  my 
knees,  and  upon  the  joints  of  my  hands. 

11.  And  he  said  to  me :  Daniel,  thou  man  of  desires,^^  understand 
the  words  that  I  speak  to  thee,  and  stand  upright :  for  I  am  sent  now 
to  thee.    And  when  he  had  said  this  word  to  me,  I  stood  trembling.^^ 

12.  And  he  said  to  me  :  Fear  not,  Daniel :  for  from  the  first  day  that 
thou  didst  set  thy  heart  to  understand,  to  afilict  thyself  in  the  sight  of 
thy  God,  thy  words  have  been  heard,^^  and  I  am  come  for  thy  words. 

13.  But  the  prince  of  the  kingdom  of  the  Persians^^  resisted  me 
one  and  twenty  days  :  and  behold,  Michael,  one  of  the  chief  princes,^* 
came  to  help  me  :  and  I  remained  there  by  the  king  of  the  Persians.^^ 

*  p.  "  Pleasant."  Supra  9  :  23  ;  Infra  11  :  19.     '  Probably  the  angel  Gabriel.      «  p^  «  q^i^  of  Uphaz." 

■'  In  supernatural  manifestations  the  bystanders,  though  often  conscious  of  something  extraordinary 
taking  place,  are  not  always  made  acquainted  with  the  special  reyelation  which  is  made  to  a  chosen  indi- 
vidual. Acts  9:7.  *  P.  "  My  comeliness." 

"  L.  "  I  sunk  in  amazement."    P.  '•  There  was  I  in  a  deep  sleep." 

10  p^  "Greatly  beloved."    '•  Every  holy  man,  since  his  soul  is  beautiful,  is  loved  by  God."  St.  Jerome. 

"  Fear  and  awe  are  ordinarily  the  first  sensations  produced  by  Divine  communications. 

^^  "  Since  he  was  favorably  heard  from  the  beginning,  why  was  not  the  angel  immediately  sent  to  him  ? 
The  delay  afforded  him  the  occasion  of  supplicating  God  most  earnestly,  that  in  proportion  to  his  increased 
desire,  he  might  receive  a  fuller  revelation."  St.  Jerome. 

^'  According  to  St.  Jerome,  an  angel  charged  with  the  care  of  that  kingdom.  God  governs  the  world 
by  angelic  agency.  Resistance  of  one  angel  to  another  here  implies  zeal  for  the  interests  of  the  peculiar 
object  of  his  charge.  Some  take  the  prince  of  the  Persians  to  be  a  fallen  angel,  who  resisted  the  designs 
of  God  for  the  deliverance  of  His  people. 

"  Michael  the  archangel  interposed  his  prayers  in  behalf  of  the  Israelites. 

^*  Attentive  to  promote  the  interests  of  the  people  of  God. 


632  THE    PROPHECY    OF    DANIEL. 

14.  But  I  am  come  to  teach  thee  what  things  shall  befall  thj  people 
in  the  latter  days ;  for  as  yet  the  vision  is  for  days.^® 

15.  And  when  he  was  speaking  such  words  to  me,  I  cast  down  my 
countenance  to  the  ground,  and  held  my  peace. 

16.  And  behold,  as  it  were  the  likeness  of  a  son  of  man^^  touched 
my  lips :  then  I  opened  my  mouth,  and  spake,  and  said  to  him  that 
stood  before  me  :  0  my  lord,  at  the  sight  of  thee  my  joints  are  loosed,^^ 
and  no  strength  remaineth  in  me. 

17.  And  how  can  the  servant  of  my  lord  speak  with  my  lord?  for 
no  strength  remaineth  in  me ;  moreover  my  breath  is  stopped. 

18.  Therefore  he  that  looked  like  a  man  touched  me  again,  and 
strengthened  me. 

19.  And  he  said :  Fear  not,  0  man  of  desires,  peace  be  to  thee : 
take  courage,  and  be  strong.  And  when  he  spake  to  me,  I  grew 
strong,  and  "I  said:  Speak,  0  my  lord,  for  thou  hast  strengthened 
me. 

20.  And  he  said  :  Dost  thou  know  wherefore  I  am  come  to  thee  ? 
And  now  I  will  return,  to  fight  against  the  prince  of  the  Persians. 
When  I  went  forth,  there  appeared  the  prince  of  the  Greeks  coming.^^ 

21.  But  I  will  tell  thee  what  is  set  down  in  the  scripture  of  truth  :^ 
and  none  is  my  helper  in  all  these  things,  but  Michael  your  prince.^^ 


CHAPTER   XL 

THE  ANGEL  DECLARES  TO  DANIEL  MANY  THINGS  TO  COME,  WITH  REGARD  TO  THE 
PERSIAN  AND  GRECIAN  KINGS  ;  MORE  ESPECIALLY  WITH  REGARD  TO  ANTIOCHUS 
AS   A   FIGURE   OF   ANTICHRIST. 

1.  And  from  the  first  year  of  Darius  the  Mede^  I  stood  up,  that  he 
might  be  strengthened  and  confirmed. 

2.  And  now  I  will  show  thee  the  truth.     Behold,  there  shall  stand 


'"  For  a  long  time  hence. 

"  The  angel  Gabriel.    P.  "  The  8ons  of  men."    MS.  K.  n.  170,  haa  the  singular. 

"  P.  '♦  My  sorrows  are  turned  upon  ine."  • 

"  This  may  be  understood  a«  raid  by  the  angel,  who  proceeds  to  defend  the  Israelites  agaioat  the 
ofTorts  of  tbe  angel  in  Persia,  supported  by  another  angel,  protector  of  the  Greeks. 

"'  In  the  Divine  decrees. 

^^  He  was  regarded  as  protector  of  the  Israellies.    He  is  now  considered  the  protector  of  the  Church. 

*  Daniel  exerted  himself  in  support  of  the  reigning  soTereign,  who  took  him  with  him  to  Persia,  and 
made  him  a  high  officer. 


DANIEL    XI.  633 

yet  three  kings^  in  Persia  :  and  the  fourth  shall  be  enriched  exceed- 
ingly above  them  all  f  and  when  he  shall  be  grown  mighty  by  his 
riches,  he  shall  stir  up  all  against^  the  kingdom  of  Greece. 

3.  But  there  shall  rise  up  a  strong  king/  and  shall  rule  with  great 
power  :  and  he  shall  do  what  he  pleaseth. 

4.  And  when  he  shall  come  to  his  height,  his  kingdom  shall  be 
broken  :  and  it  shall  be  divided  towards  the  four  winds  of  the  hea- 
vens :^  but  not  to  his  posterity,  nor  according  to  his  power  with  which 
he  ruled :  for  his  kingdom  shall  be  rent  in  pieces,  even  for  strangers, 
besides  these.'' 

5.  And  the  king  of  the  south^  shall  be  strengthened ;  and  one  of 
his^  princes  shall  prevail  over  him  ;^^  and  he  shall  rule  with  great 
power :  for  his  dominion  shall  be  great. 

6.  And  after  the  end  of  years  they  shall  be  in  league  together: 
and  the  daughter  of  the  king  of  the  south^^  shall  come  to  the  king  of 
the  north  to  make  friendship  :  but  she  shall  not  obtain  the  strength 
of  the  arm  ;  neither  shall  her  seed  stand  ;  and  she  shall  be  given  up, 
and  her  young  men  that  brought  her,^^  and  they  that  strengthened 
her  in  these  times. ^^ 

7.  And  a  plant  of  the  bud  of  her  roots'^  shall  stand  up  :  and  he 
shall  come  with  an  army,  and  shall  enter  into  the  province  of  the 
king  of  the  north  '}^  and  he  shall  abuse  them,^^  and  shall  prevail. 

8.  And  he  shall  also  carry  away  captive  into  Egypt  their  gods,  and 
their  graven  things,^^  and  their  precious  vessels  of  gold  and  silver  '}^ 
he  shall  prevail  against  the  king  of  the  north. 

°  Cambyses,  Smerdis  Magus,  and  Darius,  son  of  Hystaspes. 
^  Xerxes.    His  attempt  to  subdue  Greece  is  well  known. 

*  The  received  reading  has  the  sign  of  the  accusative  riK-  L-  (namely).  P.,  V.,  A  MS.  has  7X>  and  a 
second  pfives  it  as  a  correction. 

*  Alej^^nder.  "^  Into  four  minor  kingdoms. 
■"  Various  portions  of  his  dominions  fell  into  other  hands,  besides  the  four  principalities. 

*  Ptolemy  Lagus,  king  of  Egypt,  which  is  to  the  south  of  Judea. 
'  One  of  the  princes  of  Alexander. 

*"  Seleucus  Nicanor,  who  was  king  of  Syria,  was  more  powerful  than  Ptolemy  Lagus.  Some  under- 
stand the  text  of  Antiochns  Theos.  St.  Jerome  explains  it  of  Ptolemy  Philadelphus,  who  was  more 
powerful  than  his  father ;  but  the  text  speaks  not  of  a  son. 

"  Berenice,  daughter  of  Ptolemy  Philadelphus,  married  Antiochus  Theos,  grandson  of  Seleucus.  This 
marriage  was  one  of  the  conditions  of  peace  between  her  father  and  Antiochus  :  but  she  was  afterwards 
divorced.    She  did  not  obtain  the  '•  strength  of  the  arm,"  real  power,  or  lasting  influence. 

"  P.  "He  that  begat  her."  A  MS.  R.  puts  -  under  the  first  letter,  which  gives  a  better  meaning: 
"her  son." 

"  She,  her  son,  and  her  Egyptian  followers,  were  treacherously  despatched  in  the  tower  of  Daphne,  near 
Antioch. 

"  Ptolemy  Evergetes,  son  of  Philadelphus.  *^  The  king  of  Syria,  Seleucus  Callinicus. 

*"  P.  "  Deal  against  them."  *''  Which  Cambyses  had  carried  away  from  Egypt. 

*'  Bearing  away  with  him  considerable  spoils,  he  will  return  to  Egypt.  Ptolemy  received  the  surname 
of  Evergetes  on  this  occasion,  as  the  benefactor  of  his  country. 


1 


634  THE    PROPHECY    OF    DANIEL. 

9.  And  the  king  of  the  south  shall  enter  into  the  kingdom,  and 
shall  return  to  his  own  land. 

10.  And  his  sons^^  shall  be  provoked ;  and  they  shall  assemble  a 
multitude  of  great  forces  :  and  he  shall  come  with  haste  like  a  flood  : 
and  he  shall  return^  and  be  stirred  up  :  and  he  shall  join  battle  with 
his  forces.^^ 

11.  And  the  king  of  the  south^  being  provoked  shall  go  forth,  and 
shall  fight  against  the  king  of  the  north,  and  shall  prepare  an  exceed- 
ing great  multitude :  and  a  multitude  shall  be  given  into  his  hands. 

12.  And  he  shall  take  a  multitude,  and  his  heart  shall  be  lifted 
up :  and  he  shall  cast  down  many  thousands :  but  he  shall  not  pre- 
vail.23 

18.  For  the  king  of  the  north  shall  return,  and  shall  prepare  a 
multitude  much  greater  than  before :  and  in  the  end  of  times  and 
years,^^  he  shall  come  in  haste  with  a  great  army,  and  much  riches. 

14.  And  in  those  times  many  shall  rise  up  against  the  king  of  the 
south :  and  the  prevaricating  sons^  of  thy  people  shall  lift  up  them- 
selves to  fulfil  the  vision ;  and  they  shall  fall. 

16.  And  the  king  of  the  north  shall  come,  and  shall  cast  up  a 
mount,  and  shall  take  the  best  fenced  cities :  and  the  arms  of  the 
south  shall  not  withstand  :  and  his  chosen  ones  shall  rise  up  to  resist ; 
and  they  shall  not  have  strength. 

16.  And  he  shall  come  upon  him,^  and  do  according  to  his  plea- 
sure ;  and  there  shall  be  none  to  stand  against  his  face  :  and  he  shall 
stand  in  the  glorious  land,  and  it  shall  be  consumed  by  his  hand. 

17.  And  he  shall  set  his  face  to  come  to  possess  all  his  kingdom  f 
and  he  shall  make  upright^  conditions  with  him :  and  he  shall  give 
him  a  daughter  of  women,^^  to  overthrow  it :  and  she  shall  not  stand, 
neither  shall  she  be  for  him.^ 

"  The  sons  of  CaUinious,  the  king  of  the  north,  namely  Seleucus  Ceraunius  and  Antiochus  the  Great. 

*  One  of  them — Antiochus,  who  survived  Ceraunius. 

"  H.  P.  "Be  stirred  up  even  to  his  fortress."  Antiochus  pursued  the  Egyptian  forces  aa  far  as  the 
frontiers  of  Egypt. 

"  Philopator,  son  of  Evergetes.  Although  habitually  indolent  and  effeminate,  he  was  roused  to  action 
by  the  impending  danger,  and  gained  a  victory  at  Raphia.  Ten  thousand  of  the  infantry  of  Antiochus. 
besides  three  hundred  cavalry,  were  slain,  and  four  thousand  taken  prisoners. 

*•  He  did  not  follow  up  his  victory. 

"  Fourteen  years  after  the  close  of  the  former  war. 

"^  P.  ''The  robbers."'  L.  '•  Ilcbcllious  sons."  H.  means  men  of  violence.  Apostate  Jews  were  found  in 
the  army  of  Antiochus.    They  unconsciously  aided  in  the  fulfilment  of  the  prophecies.  Isai.  10  :  16. 

^  The  victories  of  Antiochus,  and  his  occupation  of  Judea,  "the  glorious  land,"  are  predicted. 

^  Antiochus  aimed  at  the  dominion  of  Egypt. 

*  P.  "  And  upright  ones  with  him."    II.  Is  in  the  plural,  and  is  understood  of  Israelites. 

«■  Whilst  acting  with  apparent  fairness,  Antiochus  gave  Cleopatra  his  daughter  In  marriage  to  Pto- 
lemy Philopator,  in  the  hope  that  she  would  aid  him  to  overthrow  her  husbund'a  throne:  but  in  this  he 
was  disappointed. 

*°  L.  "  It  will  not  stand,  neither  will  it  remain  his."    II.  is  susceptible  of  either  interpretation. 


DANIEL    XI.  6BB 

18.  And  he  shall  turn  his  face  to  the  islands,  and  shall  take  many  :^^ 
and  he  shall  cause  the  prince  of  his  reproach^  to  cease :  and  his  re- 
proach shall  be  turned  upon  him. 

19.  And  he  shall  turn  his  face  to  the  empire  of  his  own  land  :  and 
he  shall  stumble,  and  fall,  and  shall  not  be  found.^ 

20.  And  there  shall  stand  up  in  his  place  one  most  vile,*^  and  un- 
worthy of  kingly  honor  :  and  in  a  few  days  he  shall  be  destroyed,^  not 
in  rage,  nor  in  battle. 

21.  And  there  shall  stand  up  in  his  place  one  despised  f^  and  the 
kingly  honor  shall  not  be  given  him  :  and  he  shall  come  privately, 
and  shall  obtain  the  kingdom  by  fraud.^'' 

22.  And  the  arms  of  the  fighter^  shall  be  overcome  before  his  face, 
and  shall  be  broken ;  yea  also  the  prince  of  the  covenant.^ 

23.  And  after  friendships,^*^  he  will  deal  deceitfully  with  him :  and 
he  shall  go  up,  and  shall  overcome  with  a  small  people.^^ 

24.  And  he  shall  enter  into  rich  and  plentiful  cities :  and  he  shall 
do  that  which  his  fathers  never  did,  nor  his  fathers'  fathers  :  he  shall 
scatter  their  spoils,  and  their  prey,  and  their  riches ;  and  shall  fore- 
cast devices  against  the  best  fenced  places ;  and  this  until  a  time.^ 

25.  And  his  strength  and  his  heart  shall  be  stirred  up  against  the 
king  of  the  south'*^  with  a  great  army  :  and  the  king  of  the  south  shall 
be  stirred  up  to  battle  with  many  and  very  strong  succors  :  and  they 
shall  not  stand  ;  for  they  shall  form  designs  against  him. 


^'  Antiochus  took  several  islands  in  the  Egean  Sea. 

^  P.  "  A  prince  for  his  own  behalf  shall  cause  the  reproach  offered  by  him  to  cease." 

^  Scipio,  the  Eoman  consul,  resented  the  attack,  and  covered  Antiochus  with  ignominy.  Antiochus 
first  checked  Scipio,  taking  some  places  from  under Tiis  control;  but  he  was  soon  humbled  and  defeated. 

^*  His  death  was  ignominious. 

"  L.  "  Who  will  cause  the  exactor  (of  taxes)  to  pass  through  the  glorious  land  of  the  kingdom."  P. 
"  A  raiser  of  taxes  in  the  glory  of  the  kingdom."  Seleucus  Philopator  was  chiefly  engaged  in  raising  the 
tribute  promised  by  his  father  to  the  Romans.  He  was  poisoned  by  Ileliodore,  after  eleven  or  twelve 
years  of  reign,  which,  being  undistinguished,  are  here  styled  a  few  days. 

'^^  Antiochus  Epiphanes  is  meant.    Ilis  claims  to  the  throne  were  not  admitted  for  a  time. 

^''  He  was  not  entitled  to  the  crown,  since  his  brother  Seleucus  had  left  an  heir.  By  the  aid  of  Eu- 
menes,  king  of  Pergamus,  and  of  Attains,  his  brother,  having  driven  away  his  brother  Ileliodore,  he 
mounted  the  throne,  affecting  to  occupy  it  for  his  nephew,  who  was  sent  as  a  hostage  to  Rome.  Artifice 
and  flattery  were  employed  by  him  to  secure  his  elevation. 

^  P.  "  With  the  arms  of  a  flood  shall  they  be  overflown  from  before  him."  The  arms  of  a  flood  are  the 
overwhelming  embrace  of  its  waters.  The  flood  is  taken  for  a  hostile  attack  overpowering  the  assailed. 
The  attacks  made  on  Epiphanes,'  however  formidable,  were  unsuccessful.  The  arms  of  the  assailant  were 
broken  and  rendered  powerless.    L.  "  The  arms  of  an  overflow  shall  be  swept  away  before  him." 

^'  This  may  be  Demetrius,  his  nephew,  with  whom  he  formed  a  covenant  to  yield  him  the  throne,  on 
his  attaining  to  age.  St.  Jerome  explains  it  of  Judas  Macchabeus  ;  but  adds  that  it  may  be  understood 
of  Antiochus  himself,  who  proposed  the  covenant  which  he  cared  not  to  observe. 

*°  Leagues,  treaties.  Antiochus  Epiphanes,  after  defeating  the  generals  of  Ptolemy  Philometer,  his 
nephew,  at  Pelusium,  professing  friendship  to  himself,  took  the  reins  of  government  into  his  own  hands, 
and  got  possession  of  the  chief  cities  of  Egypt. 

^^  Force.  •  .  •*'  He  ccntrived  to  place  his  partisans  in  its  fortresses. 

*"  Ptolemy  Philometer. 


636  THE    PROPHECY    OF    DANIEL. 

26.  And  thej  that  eat  bread  with  him,*^  shall  destroy  him  ;  and 
his  army  shall  be  overthrown  ;  and  many  shall  fall  down  slain.''^ 

27.  And  the  heart  of  the  two  kings  shall  be  to  do  evil  :^  and  they 
shall  speak  lies  at  one  table,^^  and  they  shall  not  prosper  :  because  as 
yet  the  end  is  unto  another  time."*^ 

28.  And  he^^  shall  return  into  his  own  land  with  much  riches ;  and 
his  heart  shall  be  against  the  holy  covenant  :^  and  he  shall  succeed, 
and  shall  return  into  his  own  land. 

29.  At  the  time  appointed,  he  shall  return ;  and  he  shall  come  to 
the  south :  but  the  latter  time  shall  not  be  like  the  former.*^ 

30.  And  the  galleys  and  the  Romans^^  shall  come  upon  him  :  and 
he  shall  be  struck,  and  shall  return,  and  shall  have  indignation 
against  the  covenant  of  the  sanctuary,^  and  he  shall  succeed :  and  he 
shall  return,  and  shall  devise  against  them^^  that  have  forsaken  the 
covenant  of  the  sanctuary. 

31.  And  arms  shall  stand  on  his  part  :^  and  they  shall  defile  the 
sanctuary  of  strength,  and  shall  take  away  the  continual  sacrifice : 
and  they  shall  place  there  the  abomination  unto  desolation. 

32.  And  such  as  deal  wickedly  against  the  covenant  shall  deceit- 
fully dissemble  :^  but  the  people  that  know  their  God  shall  prevail 
and  succeed,^'' 

33.  And  they  that  are  learned  among  the  people  shall  teach  many  :^ 

**  His  own  o£9cer8  and  others  whom  Epiphanes  had  contrived  to  place  near  him. 

**  The  first  defeat  was  followed  by  others  more  complete. 

*"  Philometer  and  Epiphanes  met  at  table  at  Memphis,  the  latter  professing  to  support  the  cause  of  the 
former,  whose  brother,  Evergetes,  was  proclaimed  by  the  people.  Neither  was  sincere,  or  reposed  confi- 
dence in  the  other.  St.  Jerome,  however,  remarks  that  the  youth  of  Philometer  does  not  allow  us  to 
suppose  him  capable  of  dissembling.  He  may,  nevertheless,  be  presumed  to  have  shared  the  feelings  of 
his  officers,  who  acted  in  his  name. 

*■*  Banqueting  together.  **  The  final  issue  was  still  deferred. 

**  Epiphanes. 

**»  The  Divine  law.  His  ravages  in  Jerusalem  are  indicated.  1  Mace.  1, 21, 24 ;  2  Mace.  5  :  5,  21.  "  These 
things  took  place  under  Antiochus  Epiphanes,  by  way  of  type,  so  that  the  wicked  king,  who  persecuted 
the  people  of  Qod,  prefigures  the  Antichrist,  who  is  to  persecute  the  Christian  people."  Ht.  Jerome. 

"  Hifl  last  invasion  was  finally  unsuccessful, 

■  P.  "  The  ships  of  Chittim."  Popilius  and  other  Roman  ambassadors  came  in  Grecian  galleys,  which 
they  had  found  at  the  isle  of  Delos,  and  obliged  Epiphanes  to  depart  from  Egypt. 

"  He  despatched  ApoUonius  to  Judea  with  orders  to  chastise  the  Jews  with  great  cruelty.  1  Mace.  1 :  30, 
34  ;  2  Mace.  4:7;  6  :  24,  26. 

**  P.  "  Have  intelligence  with  them  :"  he  encouraged  apostacy. 

"  H.  "Arms,"  although  moaning  limbs  of  the  human  body,  is  here  taken  for  weapons.  It  is  by  their 
use  the  ofilcers  of  Kpipbanes,  executing  his  commandment,  defile  the  sanctuary,  interrupt  the  sacrifices, 
and  put  in  the  temple  the  statue  of  Jupiter  Olympius.  1  )Iacc.  1  :  43;  2  Mace.  6  :  1.  These  profanations 
were  surpassed  by  thos«  which  took  place  at  the  time  of  the  Roman  siege.  All  are  types  of  the  horrors 
which  are  to  mark  the  coming  of  the  Antichrist 

"  P.  "Corrupt  by  flatteries."    They  weakly  betray  their  conscience. 

"  Although  individuals  suffer,  the  cause  triumphs.  '■  It  was  by  faith,  by  being  strong  in  faith,  that 
they  did  those  exploits,  that  they  were  tortured,  not  accepting  deliverance,  as  the  apostle  speaks,  prob»> 
bly,  with  reference  to  that  story,  Heb.  11  :  35.".  llenry't  Exposition. 

**  The  zealous  and  onlightt^ned  Mathathiah  and  his  sons  encourage  their  brethren  to  remain  faithful. 


DANIEL    XI.  637 

and  they  shall  fall  by  the  sword,  and  by  fire,  and  by  captivity,  and 
by  spoil,  for  many  days. 

34.  And  when  they  shall  have  fallen,  they  shall  be  relieved  with  a 
small  help  :^^  and  many  shall  be  joined  to  them  deceitfully  .^° 

35.  And  some  of  the  learned  shall  fall,  that  they  may  be  tried,  and 
may  be  chosen,  and  made  white^^  even  to  the  appointed  time :  because 
yet  there  shall  be  another  time. 

36.  And  the  king  shall  do  according  to  his  will :  and  he  shall  be 
lifted  up,  and  shall  magnify  himself  against  every  god  :^^  and  he  shall 
speak  great  things  against  the  God  of  gods,  and  shall  prosper,  till  the 
wrath  be  accomplished :  for  the  determination  is  made.^ 

37.  And  he  shall  make  no  account  of  the  God  of  his  fathers  i*^'*  and 
he  shall  follow  the  lust  of  women,^and  he  shall  not  regard  any  gods  : 
for  he  shall  rise  up  against  all  things. 

38.  But  he  shall  worship  the  god  Maozim^^in  his  place  :  and  a  God 
whom  his  fathers  knew  not,  he  shall  worship  with  gold,  and  silver, 
and  precious  stones,  and  things  of  great  price. 

39.  And  he  shall  do  this  so  as  to  fortify  Maozim^''  with  a  strange 
god,  whom  he  hath  acknowledged  -.^  and  he  shall  increase  glory,  and 
shall  give  them  power  over  many,  and  shall  divide  the  land  gratis.^^ 

40.  And  at  the  time  prefixed,  the  king  of  the  south^*^  shall  fight 
against  him,  and  the  king  of  the  north  shall  come  against  him  like  a 
tempest,  with  chariots,  and  with  horsemen,  and  with  a  great  navy  : 
and  he  shall  enter  into  the  countries,  and  shall  destroy,  and  pass 
through. 

41.  And  he  shall  enter  into  the  glorious''^  land,  and  many  shall  fall  : 

'^  The  forces  which  Mathathiah  and  Judas  Macchabeus  gathered,  were  in  the  beginning  inconsiderable, 
so  that  the  deliverance  of  the  people  from  their  oppressors  was  wonderful. 

co.p,  "  With  flatteries."    Of  their  professed  supporters  many  were  false,  who  sought  to  betray  them. 

^^  P.  "  To  try  them,  and  to  purge,  and  to  make  them  white."  They  fell  by  the  sword,  their  suffering 
serving  for  their  own  purification,  and  preparing  them  for  a  future  reward.  In  the  Divine  counsels  there 
was  an  appointed  time  in  which  religion  should  triumph,  and  its  followers  be  honored. 

^^  The  impiety  of  Antiochus  Epiphanes  manifested  itself  in  the  pillaging  of  the  heathen  temple  of  Ely- 
mais,  as  well  as  in  the  profanation  of  the  temple  of  Jerusalem. 

^'^  His  career  was  unchecked  as  long  as  God  permitted,  since  he  was  unconsciously  executing  the 
Divine  decree.    The  text  is  more  strictly  applicable  to  the  Antichrist. 

"  The  heathen  deity  worshipped  by  them. 

•^^  P.  "  Nor  the  desire  of  women :"  it  seems  to  mean  regarded  as  the  loveliest,  probably  Anaitis,  a  Sy- 
rian goddess,  to  whom  Antiochus  paid  no  homage.  The  negation  may  be  understood,  since  it  is  expressed 
in  the  preceding  member. 

GB  p  i.rpjjg  qqjj  qj  forces."  L.  "The  God  of  fortresses,"  or  of  war.  Some  take  it  to  be  Jupiter  Olym- 
pius,  called  also  Baal  S/iemen.    lie  was  to  occupy  the  place  of  the  national  deity. 

^^  P.  '•  In  the  most  strong  holds."  The  text  has  two  terms :  it  may  be  that  he  placed  the  idol  Maozim 
in  the  various  fortresses. 

'^  Maozim  is  the  strange  god. 

69  p  u  yqj.  gain."  It  may  be  understood  of  distributing  the  lands  to  his  adherents,  in  recompense  for 
services,  without  receiving  any  price. 

'"'  Antiochus  Epiphanes.  ""■  Judea. 


638  THE    PROPHECY    OF    DANIEL. 

and  these  only  shall  be  saved  out  of  his  hand,  Edom,  and  Moab,  and 
the  principality  of  the  children  of  Ammon. 

42.  And  he  shall  lay  his  hand  upon  the  lands  :  and  the  land  of 
Egypt  shall  not  escape. 

48.  And  he  shall  have  power  over  the  treasures  of  gold,  and  of 
silver,  and  all  the  precious  things  of  Egypt :  and  he  shall  pass 
through  Lybia  and  Ethiopia.^^ 

44.  And  tidings  out  of  the  east  and  out  of  the  north  shall  trouble 
him  'J^  and  he  shall  come  with  a  great  multitude  to  destroy  and  slay 
many. 

45.  And  he  shall  fix  his  tabernacle  Apadno^^  between  the  seas, 
upon  a  glorious  and  holy  mountain :  and  he  shall  come  even  to  the 
top  thereof;  and  none  shall  help  him. 


CHAPTER   XII. 

MICHAEL    SHALL    STAND    UP    FOR    THE   PEOPLE    OF    GOD :    WITH    OTHER   THINGS 
RELATING    TO    ANTICHRIST,    AND    THE    END    OF    THE   WORLD. 

1.  But  at  that  time^  shall  Michael  rise  up,  the  great  prince  who 
standeth  for  the  children  of  thy^  people  :  and  a  time^  shall  come  such 
as  never  was  from  the.  time  that  nations  began  even  until  that  time. 
And  at  that  time  shall  thy  people  be  saved,  every  one  that  shall 
be  found  written  in  the  book.* 

2.  And  many*  of  those  that  sleep  in  the  dust  of  the  earth  shall 


™  Antlochus  left  these  countries  unmolested,  lest  he  should  be  less  able  to  continue  the  war  With 

"  News  of  the  neglect  of  the  Persians  to  pay  tribute,  and  of  the  revolt  of  Artaxias,  king  of  Armenia. 

''*  P.  "Of  his  palace."  Although  Epiphanes  did  not  come  to  Jerusalem  at  this  time,  his  royal  payilion 
WM  erected  al  Emmaus,  In  token  of  his  sovereignty.    The  seas  are  the  Jordan  and  Mediterranean,  t 

'  The  prophet  passes  from  the  contemplation  of  the  events  of  the  reign  of  Antiochus,  who  was  the 
type  of  the  Antichrist,  to  the  end  of  time.  Michael,  the  protector  of  the  people  of  God,  is  first  presented 
u  a  guarantee  of  their  final  deliverance. 

»  Although  Daniel  had  no  authority  over  the  Israelites,  they  are  nevertheless  called  his,  on  account  of 
the  affection  which  he  bore  them,  and  the  interest  he  took  in  their  welfare. 

»  11.  P.  '^  Of  trouble." 

*  The  all-seeing  Providfnce  of  God  is  sensibly  represented  by  the  statement  that  the  name  of  each  of 
His  servants  is  recorded  in  this  book. 

*  '"Many"  here  is  etiiilvalent  to  all.  There  is  no  ground  for  restricting  the  resurrection  to  some, 
although  the  result  will  bo  dilTiTent  according  to  the  merits  of  the  individuals.  Matt  26  :  48.  Christ,  our 
Lord,  seems  to  refer  to  this  prophecy:  "The  hour  cometh  wherein  all  that  are  in  the  graves  shall  hear 
the  voice  of  the  f^on  of  God,  and  they  thnt  have  done  good  things  shall  come  forth  unto  the  resurrection 
of  life,  but  they  that  have  done  evil  unto  tlie  resurrection  of  judgment."'  John  6  :  28. 


DANIEL    XII.  639 

awake :  some  unto  life  everlasting,  and  others  unto  reproach,  to  see 
it  always.^ 

3.  But  they  that  are  learnecF  shall  shine  as  the  brightness  of  the 
firmament :  and  they  that  instruct  many  to  justice,^  as  stars  for  all 
eternity. 

4.  But  thou,  0  Daniel,  shut  up  the  words,  and  seal  the  book,  even 
to  the  time  appointed  :^  many  shall  pass  over,  and  knowledge  shall  be 
manifold.^^ 

5.  And  I,  Daniel,  looked;  and  behold,  as  it  were  two  others  stood; 
one  on  this  side  upon  the  bank  of  the  river,  and  another  on  that  side, 
on  the  other  bank  of  the  river.^^ 

6.  And  I  said  to  the  man  that  was  clothed  in  linen,  that  stood  upon 
the  waters  of  the  river  '}^  How  long  shall  it  be  to  the  end  of  these 
Tvonders  ? 

7.  And  I  heard  the  man  that  was  clothed  in  linen,  that  stood  upon 
the  waters  of  the  river,  when  he  had  lifted  up  his  right  hand,  and  his 
left  hand  to  heaven, ^^  and  had  sworn  by  Him  that  liveth  forever,  that 
it  sliould  he  unto  a  time,  and  times,  and  half  a  time.^"^  And  when  the 
scattering  of  the  band  of  the  holy  people  shall  be  accomplished,^^  all 
these  things  shall  be  finished. 

8.  And  I  heard,  and  understood  not.  And  I  said :  0  my  lord, 
what  shall  be  after  these  things  ? 

9.  And  he  said :  Go,  Daniel,  because  the  words  are  shut  up,  and 
sealed  until  the  appointed  time. 

10.  Majiy  shall  be  chosen,  and  made  white,  and  shall  be  tried  as 
fire  :'^  and  the  wicked  shall  deal  wickedly  ;  and  none  of  the  wicked^'' 
shall  understand ;  but  the  learned  shall  understand. 

"  p.  "Shame  and  everlasting  contempt."  L.  "Abhorrence."  pNll,  St.  Jerome  derived  it  from 
Xy^'^,  "  to  see,"  regarding  the  prefix  as  a  Chaldaism.  Simonis  takes  it  from  KTl>  which  ia  Arabic  means 
to  repel. 

■"  Wise,  intelligent,  practically  such.    Wisdom  3  :  7. 

*  Lit.  "They  that  justify  the  many."  P.  "They  that  turn  many  to  righteousness."  L.  ''That  bring 
many."  St.  Jerome  says  :  "  It  ia  not  enough  to  know  wisdpm,  unless  you  teach  others  likewise,  since 
the  learned  instruction  which  is  withheld,  when  it  is  calculated  to  edify,  cannot  be  rewarded.*' 

^  The  revelation  was  made  to  Daniel  about  534  years  before  Christ.  The  wars  and  treaties  of  the 
kings  of  Syria  and  Egypt  predicted  in  this  book,  reach  from  the  year  280  to  the  year  IGo  before  Christ. 
The  latter  portion  regards  the  end  of  time. 

^°  P.  "  Many  shall  run  to  and  fro,  and  knowledge  shall  be  increased."  The  angel  intimates  that  the 
revelation  will  become  known  by  the  progress  of  events.  "  The  book  can  be  opened  by  him  who  knows 
the  mysteries  of  the  Scriptures,  and  understands  enigmas  and  dark  words  (being  such  by  reason  of  the 
greatness  of  the  mysteries),  and  interprets  parables."  St.  Jerome. 

*'  St.  Jerome  takes  them  to  be  the  angels  of  the  Persians  and  Greeks. 

12  Gabriel.  '  "  Apoc.  10  :  5. 

"  This  appears  to  regard  the  period  of  extreme  trials,  which  seems  limited  to  three  years  and  a  half. 

1^  When  the  faithful  shall  have  been  dispersed  by  persecution. 

»"  Supra  11  :  35. 

"  Unbelievers,  St.  Jerome,  in  corroboration  of  this,  quotes  the  following  text :  "  Wisdom  will  not 
enter  into  a  malicious  soul,  nor  dwell  in  a  body  subject  to  sin."  Wisd.  1  :  4. 


640  THE    PKOPHECY    OF    DANIEL. 

11.  And  from  the  time  when  the  continual  sacrifice  shall  be  taken 
away,  and  the  abomination  unto  desolation  shall  be  set  up,  there  shall 
be  a  thousand  two  hundred  ninety  days.^^ 

12.  Happy  is  he  that  waiteth,  and  cometh  unto  a  thousand  three 
hundred  thirty-five  days. 

13.  But  go  thou  thy  way  until  the  time  appointed :  and  thou  shalt 
rest,  and  stand  in  thy  lot  unto  the  end  of  the  days.'^ 

So  far  tve  read  Daniel  in  Hebrew.  What  foUoivs,  to  the  end  of  the 
hooky  is  translated  from  the  edition  of  Theodotion.^ 


CHAPTER   XIII. 

THE   HISTORY    OF    SUSANNA    AND    THE   T^yO    ELDERS. 

1.  Now  there  was  a  man  that  dwelt  in  Babylon,  and  his  name  was 
Joakim : 

2.  And  he  took  a  wife  whose  name  was  Susanna,  the  daughter  of 
Helciah,  a  very  beautiful  woman,  and  one  that  feared  God. 

3.  For  her  parents  being  just,  had  instructed  their  daughter  ac- 
cording to  the  law  of  Moses. 

4.  Now  Joakim  was  very  rich,  and  had  an  orchard  near  his  house : 
and  the  Jews  resorted  to  him,  because  he  was  the  most  respected  of 
them  all. 

5.  And  there  were  two  of  the  ancients  of  the  people  appointed 
judges  that  year,^  of  whom  the  Lord  said :  Iniquity  came  out  from 
Babylon  from  the  ancient  judges,^  that  governed^  the  people. 

6.  These  men  frequented  the  house  of  Joakim :  and  all  that  had 
any  matters  of  judgment  came  to  them. 

7.  And  when  the  people  departed  away  at  noon,  Susanna  went  in, 
and  walked  in  her  husband's  orchard. 

"  Two  hundred  and  sixty  days  are  before  specified.  Thirty  may  be  added  to  bring  it  down  to  a  par- 
ticular event,  as  fbrty-flve  days  are  afterwards  added.  It  is  impossible  to  give  the  precise  reason.  St. 
Jerome  thinks  that  the  whole  term  reaches  to  the  entire  deliverance  of  the  elect  by  the  coming  of  Christ 

"  Daniel  remained  until  the  end  of  his  life  without  witnessing  the  events  revealed  to  him. 

»  Thia  observation  of  St.  Jerome  is  inserted  in  the  Roman  edition  of  V.  Syr.  and  Ar.  have  the  story  of 
Susanna. 

*  The  Israelites  in  Babylon  were  allowed  to  follow  their  own  laws,  and  to  have  judges  of  their  own 
number.  This  history,  according  to  tho  order  of  time,  should  take  its  place  after  the  first  chapter,  but  it 
is  put  here,  to  distinguish  it  from  the  original  text,  in  which  it  is  wanting.  Theodotion  begius  his  ver- 
sion with  it. 

*  This  passage  is  not  found  in  any  extant  book  of  Scripture. 

*  iTonevr.    «Se«med."    This  is  often  pleonastie. 


DANIEL    XIII.  641 

8.  And  the  old  men  saw  her  going  in  every  day,  and  walking  :  and 
they  were  inflamed  with  lust  towards  her  : 

9.  And  they  perverted  their  own  mind,  and  turned  away  their  eyes, 
that  they  might  not  look  unto  heaven,  nor  remember  just  judgments. 

10.  So  they  were  both  wounded  with  the  love  of  her  ;  yet  they  did 
not  make  known  their  pain  one  to  the  other. 

11.  For  they  were  ashamed  to  declare  to  one  another  their  lust, 
being  desirous  to  have  to  do  with  her : 

12.  And  they  watched  carefully  every  day  to  see  her.  And  one 
said  to  the  other : 

13.  Let  us  now  go  home,  for  it  is  dinner  time.^  So  going  out 
they  departed  one  from  another. 

14.  And  turning  back  again,  they  came  both  to  the  same  place : 
and  asking  one  another  the  cause,  they  acknowledged  their  lust :  and 
then  they  agreed  upon  a  time  when  they  might  find  her  alone. 

15.  And  it  fell  out,  as  they  watched  a  fit  day,  she  went  in  on  a 
time,  as  yesterday  and  the  day  before,  with  two  maids  only ;  and  was 
desirous  to  wash  herself  in  the  orchard,  for  it  was  hot  weather. 

16.  And  there  was  nobody  there  but  the  two  old  men  that  had  hid 
themselves,  and  were  beholding  her. 

17.  So  she  said  to  the  maids  :  Bring  me  oil  and  washing  balls,  and 
shut  the  doors  of  the  orchard,  that  I  may  wash  me.* 

18.  And  they  did  as  she  bade  them :  and  they  shut  the  doors  of 
the  orchard,  and  went  out  by  a  back  door  to  fetch  what  she  had  com- 
manded them :  and  they  knew  not  that  the  elders  were  hid  within. 

19.  Now  when  the  maids  were  gone  forth,  the  two  elders  arose,  and 
ran  to  her,  and  said : 

20.  Behold,  the  doors  of  the  orchard  are  shut,  and  nobody  seeth 
us,  and  we  are  in  love  with  thee :  wherefore  consent  to  us,  and  lie 
with  us. 

21.  But  if  thou  will  not,  we  will  bear  witness  against  thee,  that  a 
young  man  was  with  thee,  and  therefore  thou  didst  send  away  thy 
maids  from  thee. 

22.  Susanna  sighed,  and  said :  I  am  straitened  on  every  side :  for 
if  I  do  this  thing,  it  is  death  to  me  :®  and  if  I  do  it  not,  I  shall  not 
escape  your  hands.^ 

*  Midday  was  the  dining  time  among  the  Jews. 

*  It  contained  a  bathing  place. 

"  Death  was  the  legal  punishment  of  adultery.  Besides,  the  crime  itself  brings  death  to  the  soul. 
"  She  calls  sin  death.  As  adultery  is  death  to  one  guilty  of  it,  so  every  sin  which  leads  to  death  is  to  be 
styled  death  :  and  we  are  believed  to  die  as  often  as  we  sin  unto  death."  Origen. 

■"  If  she  refused  her  consent,  she  could  scarcely  hope  to  escape  violence,  unless  her  maids  should  return 
forthwith.    Their  threat  of  denouncing  her  could  easily  be  executed  with  success. 

41 


642  THE    PROPHECY    OF    DANIEL. 

'23.  But  it  is  better  for  me  to  fall  into  your  hands  without  doing  it, 
than  to  sin  in  the  sight  of  the  Lord.^ 

24.  With  that  Susanna  cried  out  with  a  loud  voice :  and  the  elders 
also  cried  out  against  her. 

25.  And  one  ran  to  the  door  of  the  orchard,  and  opened  it. 

26.  So  when  the  servants  of  the  house  heard  the  cry  in  the  orchard, 
they  rushed  in  by  the  back  door,  to  see  what  was  the  matter. 

27.  But  after  the  old  men  had  spoken,  the  servants  were  greatly 
ashamed  :^  for  never  had  there  been  any  such  thing  said  of  Susanna. 
And  on  the  next  day, 

28.  When  the  people  were  come  to  Joakim,  her  husband,  the  two 
elders  also  came  full  of  wicked  device  against  Susanna,  to  put  her  to 
death. 

29.  And  they  said  before  the  people :  Send  to  Susanna,  daughter 
of  Helciah,  the  wife  of  Joakim.     And  presently  they  sent. 

30.  And  she  came  with  her  parents,  and  children,  and  all  her  kin- 
dred. 

31.  Now  Susanna  was  exceeding  delicate,  and  beautiful  to  behold. 

32.  But  those  wicked  men  commanded  that  her  face  should  be  un- 
covered (for  she  was  covered),^*'  that  so  at  least  they  might  be  satisfied 
with  her  beauty. 

33.  Therefore  her  friends  and  all  her  acquaintance  wept. 

34.  But  the  two  elders  rising  up  in  the  midst  of  the  people,  laid 
their  hands  upon  her  head.^^ 

35.  And  she  weeping  looked  up  to  heaven ;  for  her  heart  had  con- 
fidence in  the  Lord. 

36.  And  the  elders  said :  As  we  walked  in  the  orchard  alone,  this 
woman  came  in  with  two  maids,  and  shut  the  doors  of  the  orchard, 
and  sent  away  the  maids  from  her. 

37.  Then  a  young  man  that  was  there  hid  came  to  her,. and  lay 
with  her. 

38.  But  we  that  were  in  a  corner  of  the  orchard,  seeing  this  wicked- 
ness, ran  up  to  them :  and  we  saw  them  lie  together. 

39.  And  him  indeed  we  could  not  take,  because  he  was  stronger 
than  we :  and  opening  the  doors,  he  leaped  out : 

40.  But  having  taken  this  woman,  we  asked  who  the  young  man 
was ;  but  she  would  not  tell  us :  of  this  thing  we  are  witnesses. 

*  It  is  manifest  that  she  bad  a  true  fear  of  offending  Ood. 

*  Tbey  Mem  to  have  believed  the  incredible  cbarge,  notwitbstanding  tbeir  preyiouB  acquaintance  with 
her  unnudpicious  course. 

*"  The  women  of  the  Kast  were  veiled,  when  in  public. 
"  This  act  gave  solemnity  to  their  testimony  against  her. 


DANIEL    XIII.  643 

41.  The  multitude  believed  them  as  being  the  elders  and  judges  of 
the  people  :  and  they  condemned  her  to  death.^^ 

42.  Then  Susanna  cried  out  with  a  loud  voice,  and  said :  0  eternal 
God,  who  knowest  hidden  things,  who  knowest  all  things  before  they 
come  to  pass,^^ 

43.  Thou  knowest  that  they  have  borne  false  witness  against  me  ; 
and  behold,  I  must  die ;  whereas  I  have  done  none  of  these  things 
which  these  men  have  maliciously  forged  against  me. 

44.  And  .the  Lord  heard  her  voice. 

45.  And  when  she  was  led  to  be  put  to  death,  the  Lord  raised  up 
the  holy  spirit  of  a  young  boy,^^  whose  name  was  Daniel : 

46.  And  he  cried  out  with  a  loud  voice  :  I  am  clear  from  the  blood 
of  this  woman. 

47.  Then  all  the  people  turning  towards  him,  said  :  What  meaneth 
this  word  that  thou  hast  spoken  ? 

48.  But  he  standing  in  the  midst  of  them,  said :  Are  ye  so  foolish, 
ye  children  of  Israel,  that  without  examination  or  knowledge  of  the 
truth,  ye  have  condemned  a  daughter  of  Israel  ? 

49.  Return  to  judgment ;  for  they  have  borne  false  witness  against 
her. 

50.  So  all  the  people  turned  again  in  haste,  and  the  old  men^^  said 
to  him :  Come,  and  sit  thou  down  among  us,  and  show  it  us :  seeing 
God  hath  given  thee  the  honor  of  old  age.^^ 

51.  And  Daniel  said  to  the  people :  Separate  these  two  far  from 
one  another,  and  I  will  examine  them. 

52.  So  when  they  were  put  asunder  one  from  the  other,  he  called 
one  of  them,  and  said  to  him :  0  thou  that  art  grown  old  in  evil 
days,^^  now  are  thy  sins  come  out  which  thou  hast  committed  before : 

53.  In  passing  unjust  judgments,  oppressing  the  innocent,  and  let- 
ting the  guilty  go  free :  whereas  the  Lord  saith :  The  innocent  and 
the  just  thou  shalt  not  kill.^^ 

54.  Now  then  if  thou  sawest  her,  tell  me  under  what  tree  thou 
sawest  them  conversing  together.     He  said :  Under  a  mastic  tree.^^ 

55.  And  Daniel  said :  Well  hast  thou  lied  against  thy  own  head : 

'^  By  stoning.  Lev.  20  :  10. 

"  This  appeal  to  the  omniscience  of  God  was  most  affecting. 

^*  His  age  at  that  time  may  have  been  tender.  "  Not  the  accusers,  but  others. 

^®  By  communicating  to  him  knowledge  and  wisdom. 

"  Speaking  under  inspiration,  he  did  not  hesitate  to  rebuke  sharply  the  unjust  judge. 

«  Exod.  23  :  7. 

w  o-jfX^ov.  Allusion  is  made  to  this  in  the  answer  of  Daniel.  <?";t<9-g/  en.  As  Daniel  spoke  in  the  ver- 
nacular tongue,  we  know  not  whether  the  allusion  was  contained  in  the  original  expression.  The  Greek 
translator  may  have  imitated  some  such  allusion  of  the  text.  The  authority  of  the  narrative  does  not, 
however,  at  all  depend  on  it,  since  the  translator  might  have  used  it  to  give  point  to  the  address. 


644  THE    PROPHECY    OF    DANIEL. 

for  behold,  the  angel  of  God  having  received  the  sentence  of  Him, 
shall  cut  thee  in  two. 

56.  And  having  put  him  aside,  he  commanded  that  the  other  should 
come  ;  and  he  said  to  him  :  0  thou  seed  of  Canaan,  and  not  of  Juda, 
beauty  hath  deceived  thee,  and  lust  hath  perverted  thy  heart : 

57.  Thus  did  ye  do  to  the  daughters  of  Israel,^  and  they  for  fear 
conversed  with  you :  but  a  daughter  of  Juda  would  not  abide  your 
wickedness. 

58.  Now  therefore  tell  me  under  what  tree  didst  thou  take  them 
conversing  together.     And  he  answered  :   Under  a  holm  tree.^^ 

59.  And  Daniel  said  to  him :  Well  hast  thou  also  lied  against  thy 
own  head :  for  the  angel  of  the  Lord  waiteth  with  a  sword  to  cut  thee 
in  two,  and  to  destroy  you. 

60.  With  that  all  the  assembly  cried  out  with  a  loud  voice :  and 
they  blessed  God,  who  saveth  them  that  trust  in  Him. 

61.  And  they  rose  up  against  the  two  elders  (for  Daniel  had  con- 
victed them  of  false  witness  by  their  own  mouth)  and  they  did  to  them 
as  they  had  maliciously  dealt  against  their  neighbor, 

62.  To  fulfil  the  law  of  Moses :  and  they  put  them  to  death,  and 
innocent  blood  was  saved  in  that  day. 

63.  But  Helciah  and  his  wife  praised  God  for  their  daughter  Su- 
sanna, with  Joakim,  her  husband,  and  all  her  kindred,  because  there 
was  no  dishonor  found  in  her. 

64.  And  Daniel  became  great  in  the  sight  of  the  people  from  that 
day  and  thenceforward. 

65.  And  king  Astyages  was  gathered  to  his  fathers :  and  Cyrus 
the  Persian  received  his  kingdom.^ 


CHAPTER   XIV. 

TDK  HISTORY   OP   BEL;   AND    OF   THE   GREAT   SERPENT  WORSHIPPED   BY   THE 

BABYLONIANS. 

1.  And  Daniel  was  the  king's  guest,*  and  was  honored  above  all 
his  friends. 

^  Tbe  Judges  were  probablj  Delected  troxa  pome  of  the  ten  tribes. 

01  w^iVsv.     The  Ukv paranomasia  occurs:  TTflvu. 

^  He  had  shared  the  royal  power  with  him  during  the  latter  part  of  his  life.    This  verse  is  thought  to 
belong  to  the  following  clinpttT. 

'  Admittid  to  the  royal  table,  as  was  usual  with  the  officers  of  court    Cyrus  is  believed  by  some  to  be 
the  king  here  referred  to— £TilxnerodAch  by  others,  who  was  bob  and  successor  of  Nabuehodonosor. 


DANIEL    XIV.  645 

2.  Now  the  Babylonians  had  an  idol  called  Bel :  and  there  were 
spent  upon  him  every  day  twelve  great  measures  of  fine  flour,  and 
forty  sheep,  and  sixty  vessels  of  wine. 

3.  The  king  also  worshipped  him,  and  went  every  day  to  adore 
him  :  but  Daniel  adored  his  God.  And  the  king  said  to  him  :  Why 
dost  thou  not  adore  Bel  ? 

4.  And  he  answered,  and  said  to  him :  Because  I  do  not  worship 
idols  made  with  hands,  but  the  living  God,  that  created  heaven  and 
earth,  and  hath  power  over  all  flesh. 

5.  And  the  king  said  to  him :  Doth  not  Bel  seem  to  thee  to  be  a 
living  God  ?  Seest  thou  not  how  much  he  eateth  and  drinketh  every 
day? 

6.  Then  Daniel  smiled,  and  said :  0  king,  be  not  deceived :  for 
this  is  but  clay  within,  and  brass  without ;  neither  hath  he  eaten  at 
any  time. 

7.  And  the  king  being  angry,  called  for  his  priests,  and  said  to 
them  :  If  ye  tell  me  not  who  it  is  that  eateth  up  these  provisions,  ye 
shall  die. 

8.  But  if  ye  can  show  that  Bel  eateth  these  things,  Daniel  shall 
die,  because  he  hath  blasphemed  against  Bel.  And  Daniel  said  to 
the  king :  Be  it  done  according  to  thy  word.^ 

9.  Now  the  priests  of  Bel  were  seventy,  besides  their  wives,  and 
little  ones,  and  children.^  And  the  king  went  with  Daniel  into  the 
temple  of  Bel. 

10.  And  the  priests  of  Bel  said :  Behold,  we  go  out :  and  do  thou, 
0  king,  set  on  the  meats,  and  make  ready  the  wine,  and  shut  the  door 
fast,  and  seal  it  with  thy  own  ring : 

11.  And  when  thou  comest  in  the  morning,  if  thou  find  not  that 
Bel  hath  eaten  up  all,  we  will  suffer  death,  or  else  Daniel  that  hath 
lied  against  us. 

12.  And  they  little  regarded  it,  because  they  had  made  under  the 
table  a  secret  entrance,  and  they  always  came  in  by  it,  and  consumed 
those  things. 

13.  So  it  came  to  pass  after  they  were  gone  out,  the  king  set  the 
meats  before  Bel:  and  Daniel  commanded  his  servants,  and  they 
brought  ashes,  and  he  sifted  them  all  over  the  temple  before  the  king  : 
and  going  forth  they  shut  the  door :  and  having  sealed  it  with  the 
king's  ring,  they  departed. 


As  thou  proposest. 


646  THE    PROPHECY    OF    DANIEL. 

14.  But  the  priests  went  in  by  night  according  to  their  custom, 
with  their  wives  and  their  children :  and  they  ate  and  drank  up  all. 

15.  And  the  king  arose  early  in  the  morning,  and  Daniel  with  him. 

16.  And  the  king  said:  Are  the  seals  whole,  Daniel?  And  he 
answered  :  They  are  whole,  0  king. 

17.  And  as  soon  as  he  had  opened  the  door,  the  king  looked  upon 
the  table,  and  cried  out  with  a  loud  voice :  Great  art  thou,  0  Bel ; 
and  there  is  not  any  deceit  with  thee. 

18.  And  Daniel  laughed :  and  he  held  the  king  that  he  should  not 
go  in :  and  he  said :  Behold  the  pavement,  mark  whose  footsteps  these 
are. 

19.  And  the  king  said :  I  see  the  footsteps  of  men,  and  women, 
and  children.     And  the  king  was  angry. 

20.  Then  he  took  the  priests,  and  their  wives,  and  their  children : 
and  they  showed  him  the  private  doors  by  which  they  came  in,  and 
consumed  the  things  that  were  on  the  table. 

21.  The  king  therefore  put  them  to  death,  and  delivered  Bel  into 
'the  power  of  Daniel ;  who  destroyed  him,  and  his  temple. 

22.  And  there  was  a  great  dragon  in  that  place ;  and  the  Baby- 
lonians worshipped  him. 

23.  And  the  king  said  to  Daniel :  Behold  thou  canst  not  say  now, 
that  this  is  not  a  living  God :  adore  him  therefore. 

24.  And  Daniel  said :  I  adore  the  Lord  my  God  :  for  He  is  the  living 
God :  but  that  is  no  living  God. 

25.  But  give  me  leave,  0  king,  and  I  will  kill  this  dragon  without 
sword  or  club.     And  the  king  said  :  I  give  thee  leave. 

26.  Then  Daniel  took  pitch,  and  fat,  and  hair,  and  boiled  them 
together :  and  he  made  lumps,  and  put  them  into  the  dragon's  mouth, 
and  the  dragon  burst  asunder.  And  he  said  :  Behold  him  whom  you 
worshipped. 

27.  And  when  the  Babylonians  had  heard  this,  they  took  great 
indignation  :  and  being  gathered  together  against  the  king,  they  said  : 
The  king  is  become  a  Jew :  he  hath  destroyed  Bel ;  he  hath  killed 
the  dragon ;  and  he  hath  put  the  priests  to  death. 

28.  And  they  came  to  the  king,  and  said :  Deliver  us  Daniel :  or 
else  we  will  destroy  thee  and  thy  house. 

29.  And  the-  king  saw  that  they  pressed  on  him  violently :  and 
being  constrained  by  necessity,  he  delivered  Daniel  to  them. 

30.  And  they  cast  him  into  the  den  of  lions  :*  and  he  was  there  six 
days. 

*  This  WM  a  different  occasion  flrom  the  one  already  related,  in  which  he  was  confined  only  daring  one 
night. 


DANIEL    XIV.  647 

31.  And  in  the  den  there  were  seven  lions :  and  they  had  given  to 
them  two  carcasses  every  day,  and  two  sheep  :^  but  then  they  were 
not  given  unto  them,  that  they  might  devour  Daniel. 

32.  Now  there  was  in  Judea  a  prophet  called  Habacuc  :^  and  he 
had  boiled  pottage,  and  had  broken  bread  in  a  bowl ;  and  was  going 
into  the  field  to  carry  it  to  the  reapers. 

33.  And  the  Angel  of  the  Xord  said  to  Habacuc  :  Carry  the  dinner 
which  thou  hast  into  Babylon,  to  Daniel,  who  is  in  the  lion's  den. 

34.  And  Habacuc  said:  Lord,  I  never  saw  Babylon;  nor  do  I 
know  the  den. 

35.  And  the  Angel  of  the  Lord  took  him  by  the  top  of  his  head, 
and  carried  him  by  the  hair  of  his  head,  and  set  him  in  Babylon,  over 
the  den,  in  the  force  of  his  spirit.'^ 

36.  And  Habacuc  cried,  saying :  0  Daniel,  thou  servant  of  God, 
take  the  dinner  that  God  hath  sent  thee. 

37.  And  Daniel  said:  Thou  hast  remembered  me,  0  God;  and 
Thou  hast  not  forsaken  them  that  love  Thee. 

38.  And  Daniel  arose,  and  ate.  And  the  Angel  of  the  Lord 
presently  set  Habacuc  again  in  his  own  place. 

39.  And  upon  the  seventh  day  the  king  came  to  bewail  Daniel ; 
and  he  came  to  flie  den,  and  looked  in ;  and  behold,  Daniel  was 
sitting  in  the  midst  of  the  lions. 

40.  And  the  king  cried  out  with  a  loud  voice,  saying :  Great  art 
thou,  0  Lord  the  God  of  Daniel.*^  And  he  drew  him  out  of  the  lion's 
den. 

41.  But  those  that  had  been  the  cause  of  his  destruction,  he  cast 
into  the  den :  and  they  were  devoured  in  a  moment  before  him. 

42.  Then  the  king  said :  Let  all  the  inhabitants  of  the  whole  earth 
fear  the  God  of  Daniel :  for  He  is  the  Savior,  working  signs  and 
wonders  in  the  earth;  who  hath  delivered  Daniel  out  of  the  lion's 
den.^ 


*  This  is  an  hendyadis,  meaning  the  meat  of  two  sheep. 
^  Probably  the  same  whose  prophecies  are  extant. 

'  By  the  angel's  own  power.    Although  angels  have  no  bodies,  when  they  assume  the  human  form, 
they  exercise  great  power  of  motion. 

*  Sept.  adds :  "  and  there  is  no  other  God  but  thee." 

®  This  last  verse  is  wanting  in  Sept.  and  in  the  more  ancient  MSS.  of  St.  Jerome. 


THE 


MINOR    PROPHETS. 


INTRODUCTION. 


The  Minor  Prophets,  as  we  have  before  observed,  are  so  styled 
from  no  inferiority  of  prophetic  gifts,  but  from  the  smaller  bulk  of 
the  predictions  which  they  have  left  recorded.^  These  were  collected 
together  before  the  time  of  the  author  of  Ecclesiasticus,  who  says  of 
them  :  "  May  the  bones  of  the  twelve  prophets  spring  up  out  of  their 
place;  for  they  strengthened  Jacob,  and  redeemed  themselves  by 
strong  faith. "^  The  order  in  which  they  are  placed  in  the  Hebrew 
editions  seems  to  be  accidental,  without  regard  to  the  matters  of  which 
they  treat,  or  the  time  in  which  they  were  written.  The  arrangement 
of  the  Septuagint  is  more  regular.  Osee  is  there  followed  by  Amos, 
Micheas,  Joel,  Abdiah,  and  Jonah,  the  other  books  being  placed  as  in 
the  Hebrew.  The  order  of  time  in  which  the  prophets  lived,  is  as 
follows : — 

Jonah  prophesied  concerning  Ninive,  in  the  kingdom  of  Israel, 
under  Joas,  or  Jeroboam  II,  his  son,  about  800  years  before  Christ. 

Joel  prophesied  concerning  the  kingdom  of  Juda,  about  the  year 
790  A.C. 

Amos  prophesied  about  two  years  before  the  earthquake,  which 
took  place  about  the  twenty-third  year  of  Oziah,  788  A.C. 

Osee  prophesied  under  Jeroboam  II,  king  of  Israel,  and  under 
Oziah,  king  of  Juda,  about  780  A.C. 

Isaiah  began  to  prophesy  in  the  year  of  the  death  of  Oziah,  and 
continued  under  Joathan,  Achaz,  and  Hezekiah. 

.Micheas  prophesied  under  these  last  three  kings,  having  com- 
menced his  ministry  about  the  year  754  A.C.  Israel  and  Juda  were 
the  subjects  of  the  predictions  of  Osee,  Amos,  Isaiah,  and  Micheas. 

Nahum  prophesied  concerning  Ninive  in  the  reign  of  Manasses, 
about  750  A.C. 

SoPHONiAH,  in  the  reign  of  Josiah,  prophesied  concerning  the  king- 
dom of  Juda,  about  the  year  625  A.C. 

^  S.  Aug.  de  Civ.  Dei,  1. 18,  c.  29.  =  Eccl.  49  :  12. 


652  INTRODUCTION. 

Jeremiah  began  to  prophesy  in  the  thirteenth  year  of  the  reign 
of  Josiah,  and  continued  until  after  the  ruin  of  Jerusalem  by  Nabu- 
chodonosor.    His  prophecies  principally  regard  the  kingdom  of  Juda. 

Habacuc  appears  to  have  prophesied  under  the  reign  of  Joakim,  a 
little  before  the  arrival  of  Nabuchodonosor,  about  the  year  585  A.C. 
His  prophecy  regards  the  children  of  Juda  and  the  Chaldeans. 

Daniel  prophesied  in  the  commencement  of  his  captivity  in  Baby- 
lon, whilst  Joakim  reigned  in  Judea,  and  continued  until  the  reign  of 
Cyrus.  He  foretold  the  succession  of  the  great  empires,  and  the 
establishment  of  the  kingdom  of  Christ. 

Ezekiel  began  to  prophesy  in  the  fifth  year  of  the  migration  of 
Jechoniah,  which  was  the  fifth  also  of  the  reign  of  Sedekiah,  and  con- 
tinued unto  the  twenty-seventh  year  of  the  migration  of  Jechoniah, 
which  was  the  thirty-fourth  year  of  the  captivity  of  the  children  of 
Juda  at  Babylon.     His  prophecy  chiefly  regards  them. 

Abdiah  prophesied  concerning  Idumea,  after  the  destruction  of 
Jerusalem  by  Nabuchodonosor,  about  the  year  582  A.C. 

Baruch- prophesied  concerning  the  children  of  Israel  and  Juda,  in 
the  fifth  year  after  the  fall  of  Jerusalem. 

Haggeus  began  to  prophesy  concerning  Israel  and  Juda,  in  the 
second  year  of  the  reign  of  Darius,  son  of  Hystaspes,  in  the  sixth 
month  of  the  year  of  Jubilee,  about  the  year  527  A.C.  His  prophecy 
regards  Israel  and  Juda. 

Zachariah  commenced  about  the  year  526  A.C.  to  prophesy 
concerning  the  same. 

Malachi  prophesied  concerning  the  same,  in  the  time  of  Nehemiah, 
about  the  year  435  A.C. 


THE  PROPHECY  OF  OSEE. 


INTRODUCTION. 

OsEE  is  stated  to  have  prophesied  under  Oziah,  king  of  Jiida,  who, 
during  fourteen  years,  was  cotemporary  with  Jeroboam  II,  king  of 
Israel.  This  latter  died  about  the  year  784  before  Christ.  The 
names  of  other  kings  of  Juda  are  added,  namely,  Joathan,  Achaz, 
and  Hezekiah,  without  mention  of  their  cotemporaries,  which  has 
given  occasion  to  suspect,  that  their  names  were  not  in  the  text 
originally,  especially  since  fifty-eight  years  elapsed  from  the  death  of 
Jeroboam  before  Hezekiah  mounted  the  throne.  We  should,  however, 
be  slow  to  reject  them,  since  they  are  found  in  all  manuscripts,  even 
the  most  ancient,  and  it  is  not  at  all  incredible,  that  above  sixty  years 
of  the  life  of  Osee  were  spent  in  the  exercise  of  the  prophetic 
ministry. 

The  command  given  to  Osee  to  take  to  himself  a  dissolute  woman, 
and  to  beget  children  of  her,  implies  the  contracting  of  marriage  with 
her,  which  necessarily  supposes  her  abandonment  of  her  evil  courses. 
The  children,  nevertheless,  are  styled  children  of  fornication,  on 
account  of  her  previous  character  and  conduct.  St.  Jerome  observes  : 
"  The  prophet  is  not  to  be  blamed  (we  speak  now  in  accordance  with 
the  history)  for  having  led  a  harlot  to  a  life  of  conjugal  chastity,  but 
rather  he  is  to  be  praised  for  having  reclaimed  her  from  vice."  He 
inserts  this  qualifying  remark,  since  he  was  inclined  to  regard  the 
whole  as  a  parable  rather  than  as  matters  of  fact,  which,  requiring  a 
length  of  time  for  their  accomplishment,  could  not  have  served  the 
purpose  of  instruction.    He  calls  the  details  ''  sacramenta  futurorum." 

The  wife  of  Osee  was  an  image  of  Jerusalem,  which  was  guilty  of 
spiritual  fornication,  that  is,  of  idolatry ;  and  her  children  were  types 
of  the  Divine  judgments,  as  their  names  portended.  He  was  directed 
to  love  the  adulteress,  but  only  with  a  view,  by  withholding  her  from 


854  THE    PROPHECY    OF    OSEE. 

carnal  pleasures,  in  the  hope  of  being  united  with  him,  to  represent 
the  state  of  Israel  for  a  long  time  without  king  or  prince,  without 
sacrifice  or  altar,  and  afterwards  converted  and  reconciled  with  God. 
The  style  of  Osee  is  grave,  pathetic,  fervent,  and  bold.  His  name, 
which  may  be  written  Hoseah,  means  Savior,  being  the  same  as 
Josue  and  Jesus. 


CHAPTER  I. 

BY  MARRYING  A  HARLOT,  AND  BY  THE  NAMES  OF  HIS  CHILDREN,  THE  PROPHET  SETS 
FORTH  THE  CRIMES  OF  ISRAEL  AND  THEIR  PUNISHMENT.  HE  FORETELLS  THEIR 
REDEMPTION   BY   CHRIST. 

1.  The  word  of  the  Lord  that  came  to  Osee  the  son  of  Beeri,  in 
the  days  of  Oziah,  Joathan,  Achaz,  Hezekiah,  kings  of  Juda,  and  in 
the  days  of  Jeroboam,  the  son  of  Joas,  king  of  Israel.^ 

2.  The  beginning  of  the  Lord's  speaking  by  Osee  :^  and  the  Lord 
said  to  Osee :  Go,  take  thee  a  wife  of  fornications,^  and  have  of  her^ 
children  of  fornications  :^  for  the  land^  by  fornication  will  depart  from 
the  Lord.^ 

3.  So  he  went,  and  took  Gomer  the  daughter  of  Debelaim :  and 
she  conceived,  and  bare  him  a  son. 

4.  And  the  Lord  said  to  him :  Call  his  name  Jezrahel  :^  for  yet  a 
little  while,  and  I  will  visit  the  blood  of  JezraheP  upon  the  house  of 
Jehu ;  and  I  will  cause  to  cease  the  kingdom  of  the  house  of  Israel.^" 

5.  And  in  that  day  I  will  break  in  pieces  the  bow"  of  Israel  in  the 
valley  of  Jezrahel. 

6.  And  she  conceived  again,  and  bare  a  daughter ;  and  He  said  to 

*  lie  was  second  of  that  name,  and  reigned  forty-one  years.  Oziah  became  king  in  the  twenty-seventh 
year  of  the  reign  of  Jeroboam,  and  reigned  fifty-two  years.  He  was  succeeded  by  Joathan,  Achaz,  and 
Hezekiah.  Each  of  the  two  former  reigned  sixteen  years,  and  the  last  twenty-nine.  This  sentence  serres 
af  a  general  introduction  to  the  whole  book. 

^  This  is  a  special  introduction  to  what  immediately  follows. 

'  A  woman  that  had  led  a  licentious  life.  St.  Jerome  considers  her  as  representing  the  kingdom  of 
Israel. 

*  The  text  does  not  express  "  have  of  her." 

»  They  are  so  called  on  account  of  her  previous  disorders.    They  were  lawful  children  of  Osee  by  her. 

«  Of  Israel. 

^  The  prevarication  of  the  people  was  thus  represented. 

*  It  means  with  different  points  "seed  of  God,"  or  "  arm  of  God." 

■  The  blood  of  king  Joram,  who  was  slain  by  Jehu,  in  the  valley  of  Jezrahel.  4  Kings  9  :  24. 
*"  From  that  time  the  kingdom  was  weakened,  and  it  was  afterwards  overthrown. 
"  The  bow  was  an  image  of  power.    This  valley  surrounded  the  chief  city  of  Samaria,  which  was  called 
Jezrahel.    Blany  battles  were  fought  there,  but  the  special  defeat  here  indicated  is  not  recorded. 


0 SEE  II.  655 

him :  Call  her  name,  Without  mercy  :^^  for  I  will  no  more  have  mercy 
on  the  house  of  Israel ;  but  I  will  utterly  forget  them.^^ 

7.  And  I  will  have  mercy  on  the  house  of  Juda,  and  I  will  save 
them  by  the  Lord  their  God  :^^  and  I  will  not  save  them  by  bow,  nor 
by  sword,  nor  by  battle,  nor  by  horses,  nor  by  horsemen. 

8.  And  she  weaned  her  that  was  called  Without  mercy.  And  she 
conceived,  and  bare  a  son. 

9.  And  He  said :  Call  his  name.  Not  My  people,^^  for  ye  are  not 
My  people,  and  I  will  not  be  yours. 

10.  And  the  number  of  the  children  of  Israel  shall  be  as  the  sand 
of  the  sea,  that  is  without  measure,  and  cannot  be  numbered.  And 
it  shall  be  in  the  place  where  it  shall  be  said  to  them  :  Ye  are  not  My 
people :  it  shall  be  said  to  them :  Ye  are  the  sons  of  the  living  God.^^ 

11.  And  the  children  of  Juda,  and  the  children  of  Israel  shall  be 
gathered  together :  and  they  will  appoint  themselves  one  head,^^  and 
shall  come  up  out  of  the  land :  for  great  is  the  day  of  Jezrahel.^^ 


CHAPTER   11. 


ISRAEL  IS  JUSTLY   PUNISHED    FOR   LEAVING   GOD.      THE   ABUNDANCE  OF  GRACE  IN  THE 

CHURCH   OF    CHRIST. 

1.  Say  ye  to  your  brethren :  My  people  -}  and  to  your  sister  :^  Thou 
hast  obtained  mercy .^ 

2.  Judge''  your  mother,  judge  :  because  she  is  not  My  wife,^  and  I 

*-  Lo-Ruhamah. 

"  P.  "  I  will  utterly  take  them  away."  The  verb  signifying  "  to  take  away"  differs  from  the  other, 
*'  to  forget,"  only  in  the  position  of  a  point  over  ty.  St.  Jerome  dwells  on  the  fulfilment  of  this  predic- 
tion :  "  To  this  day  they  are  enslaved  to  the  Persian  kings,  and  their  bondage  has  never  been  brought  to 
an  end." 

"  By  his  power.    The  defeat  of  Sennacherib  was  a  fulfilment  of  this  prophecy. 

"  Lo-ammi.  '«  Ilom.  9  :  26. 

"  The  union  of  the  two  great  divisions  of  the  people  was  an  image  of  the  more  perfect  union  of  the 
nations  in  the  church.  "  The  blessed  apostle,  citing  the  testimony  of  Osee,  and  expounding  it  of  the  call 
of  the  Gentiles,  has  removed  all  difiiculty  in  its  interpretation,  by  affirming  that  it  was  fulfilled  in 
Christian  times,  namely,  that  in  Israel  the  twelve  tribes,  that  is  the  whole  Jewish  people,  should  be 
chosen,  and  in  Juda  such  of  the  Gentiles  as  confess  the  Lord  Jesus."  St.  Jerome. 

"  The  time  of  this  great  reunion  is  called  the  day  of  Jezrahel,  which  name  is  given  to  the  united  j)eo- 
ple.    The  two  last  verses  are  placed  at  the  head  of  the  second  chapter  in  II.    P.  follows  V. 

^  Ammi.    The  verb  substantive  is  understood.  ^  II.  P.  "  Sisters." 

"  Ruhamah :  it  is  in  the  singular.  Supra  1  :  6. 

*  P.  "  Plead  with."  L.  •'  Contend  with."  l^''"!.  The  children  of  Israel  are  called  on  to  reprove  their 
mother,  the  nation  as  an  aggregate,  and  to  condemn  the  excesses  by  which  she  has  forfeited  the  privileges 
of  the  covenant.    II.  implies  strong  expostulation  or  strife. 

'  They  are  called  on  to  acknowledge  the  truth  and  justice  of  the  Divine  declaration,  that  the  nation  is 
no  longer  the  spouse  of  God. 


'■mm  THE    PROPHECY    OF    OSEE. 

am  not  her  husband :  let  her  put  away  her  fornications  from  her  face, 
and  her  adulteries  from  between  her  breasts  :® 

3.  Lest  I  strip  her  naked,  and  set  her  as  in  the  day  that  she  was 
born,'^  and  make  her  as  a  wilderness,^  and  set  her  as  a  land  that  none 
can  pass  through,  and  kill  her  with  drought. 

4.  And  I  will  not  have  mercy  on  her  children ;  for  they  are  the 
children  of  fornications. 

5.  For  their  mother  hath  committed  fornication ;  she  that  conceived 
them  is  covered  with  shame  :^  for  she  said :  I  will  go  after  my  lovers^^ 
that  give  me  my  bread,  and  my  water,  my  wool,  and  my  flax,  my  oil, 
and  my  drink. 

6.  Wherefore,  behold,  I  will  hedge  up  thy  way  with  thorns  ;^^  and 
I  will  stop  it  up  with  a  wall,  and  she  shall  not  find  her  paths. 

7.  And  she  will  follow  after  her  lovers,  and  shall  not  overtake  them : 
and  she  will  seek  them,  and  shall  not  find :  and  she  will  say :  I  will 
go,  and  return  to  my  first  husband :  because  it  was  better  with  me 
then,  than  now. 

8.  And  she  did  not  know  that  P^  gave  her  corn,  and  wine,  and  oil, 
and  multiplied  her  silver,  and  gold,  which  they  have  used  in  the 
service  of  Baal. 

9.  Therefore  will  I  return,  and  take  away  My  corn  in  its  season, 
and  my  wine  in  its  season :  and  I  will  snatch  away^^  My  wool,  and 
My  flax,  which  covered  her  disgrace. ^^ 

10.  And  now  I  will  lay  open  her  folly  in  the  eyes  of  her  lovers  : 
and  no  man  shall  deliver  her  out  of  My  hand  :^^ 


*  The  abandonment  of  idolatry  under  every  alluring  form  is  required. 

■•  Exposure  denotes  extreme  humiliation. 

'  As  in  a  'wilderness,  and  droughty  land,  so  that  she  may  die. 

'  P.  "  Hath  done  shamefully."  R.  "  Rectius  Hieronymus:  et  confusaest:"  since  the  verb  signifies  to 
be  convicted  of  a  shameful  action,  and  publicly  brought  to  shame. 

'"  "  By  the  lovers  of  Jerusalem  and  of  the  Jewish  nation,  according;to  the  history  of  that  time,  we  should 
understand  the  Assyrians  and  Egyptians,  and  the  other  nations,  with  whose  idols  they  committed  forni- 
cation, from  whom  in  time  of  war  and  of  distress  they  vainly  hoped  for  assistance."  St.  Jerome. 

"  God  threatens  to  prevent  the  nation  indulging  her  inclinations,  that  so  she  may  he  brought  back  to 
A  sense  of  duty. 

"  The  nation  did  not  seem  to  know  that  the  Divine  bounty  provided  those  goods,  which  they  ascribed 
to  their  allies.  "  He  (God)  answers  to  what  was  said  above :  I  will  go  after  my  lovers,  that  give  me  my 
bread,  and  my  water,  my  wool,  and  my  flax,  my  oil,  and  my  drink  ;  all  which  things  she  had  received  to 
employ  them  in  the  worship  of  God.  But  she  turns  to  idols,  and  offers  to  Baal,  the  bread  and  wine, 
which  strengthen,  and  make  joyful  the  heart  of  man,  and  the  oil,  which  enlightens  every  man  that 
Cometh  Into  the  world,  and  silver,  and  gold.  That  indeed  Jerusalem  abounded  with  gold  and  silver,  and 
all  riches,  and  made  idols  to  Baal,  the  demon  of  the  Sidonians,  or  as  others  judge  more  correctly,  the 
Babylonian  demon,  whence  he  is  also  styled  Bel,  Esckiel  states  in  hia  volume,  and  the  whole  cbolr  of  pro- 
phets agrees."  St.  Jerome. 

"  L. 

^'  JI.  P.  "Nakedness."    St.  Jerome  expresses  the  meaning  leu  openly :  "  baud  inepte."  R. 

"  No  one  nhall  rescue  her  from  punishment. 


OSEE    II.  S57 

11.  And  I  will  cause  all  her  mirth  to  cease,  her  solemnities,  her 
new-moons,  her  sabbaths,  and  all  her  festival  times. ^^ 

12.  And  I  will  destroy  her  vines,  and  her  fig-trees,^^  of  which  she 
said :  These  are  my  rewards,  which  my  lovers  have  given  me  :  and  I 
will  make  her  as  a  forest ;  and  the  beasts  of  the  field  shall  devour 
her : 

13.  And  I  will  punish  her  for  the  days  of  Baalim,^^  to  whom^^  she 
burnt  incense,  and  decked  herself  out  with  her  ear-rings,  and  with 
her  jewels,  and  went  after  her  lovers,  and  forgot  Me,  saith  the  Lord.^*' 

14.  Therefore,^^  behold,  I  will  allure  her,^^  and  will  lead  her  into 
the  wilderness  :^  and  I  will  speak  to  her  heart.^^ 

15.  And  I  will  give  her  vine-dressers^  out  of  the  same  place ;  and 
the  valley  of  Achor  for  an  opening  of  hope  '}^  and  she  shall  sing  there 
as  in  the  days  of  her  youth,  and  as  in  the  days  of  her  coming  up  out 
of  the  land  of  Egypt. 

16.  And  it  shall  be  in  that  day,  saith  the  Lord :  She^''  shall  call 
Me :  My  husband  :^  and  she  shall  call  Me  no  more  Baali.^ 

17.  And  I  will  take  away  the  names  of  Baalim^  out  of  her  mouth  ; 
and  she  shall  no  more  remember  their  name. 


IB  «  "When  in  captiTity  at  Babylon  she  shall  not  be  able  to  celebrate  the  three  solemnities  of  the  Passover^ 
and  Pentecost,  and  Tabernacles :  she  shall  not  enjoy  the  celebration  of  the  new  moon,  or  Kalends,  or  of 
the  Sabbath,  or  all  the  festivities  which  he  includes  in  the  general  term."  St.  Jerome. 

^^  "  The  vine  and  the  fig-tree  shall  be  destroyed  amidst  the  general  abundance:  by  the  vine  you  should! 
understand  joy,  by  the  fig-tree  sweetness,  which  shall  be  withdrawn  through  the  calamities  of  most 
weighty  bondage;  and  for  this  reason  they  shall  be  withdrawn,  because  the  nation  regarded  them  not'a* 
Divine  gifts,  but  as  rewards  for  impurity  paid  to  her  by  her  lovers  as  to  a  harlot.  She  shall  then  have 
no  fruit-trees,  but  all  shall  be  a  wild  forest.  And  since  he  began  with  the-  metaphor  of  the  forest,  he- 
ends  by  styling  the  enemies  beasts  that  shall  devour  everything."  Idem. 

"  I  shall  punish  her  for  the  whole  time  devoted  to  idolatry.  A  lengthened  and  heavy  chastisement  i* 
threatened. 

"  P.  "  Wherein." 

^  This  closes  the  Divine  threats.    Promises  of  blessings  are  added,  to  win  obedience^ 

^^  This  serves  here  merely  as  a  particle  of  transition,  not  to  express  a  consecLuence. 

^  Persuade  her. 

""^  Allusion  is  made  to  the  bringing  forth  of  the  people  out  of  Egypt.  God  promises  a  second  deliver* 
ance  like  the  former. 

^'  Comfort  her.  Isai.  42  :  2.  L.  "Comfortingly."  P.  "Comfortably."  This  no  longer  bears  the  same 
meaning. 

^'  II.  P.  "  Vineyards."  Chald.  and  R.  agree  with  St.  Jerome,  who  read  it  differently^  and  interpreted  it 
of  vine-dressers.  "This  then  is  promised  by  the  discourse  of  the  prophet,  that  the  chiefs  of  this  vineyard, 
coming  forth  from  the  Gentiles  and  from  captivity  among  enemies,  are  of  the  Jewish  race." 

^  As  the  punishment  of  Achan  in  the  valley  of  Achor  had  been  a  preparation  for  victory  (Josue  7),  so 
chastisement  should  inspire  hope  for  the  return  of  the  people.  P.  "  A  door  of  hope."  L.  "  An  entrance 
for  hope."  St.  Jerome  writes :  "  He  promises  that  the  place  of  tumult  and  valley  of  strife,  for  so  Achor  is 
interpreted,  should  be  changed  into  a  door  of  hope,  that  is,  should  open  the  way  to  hope  and  patiense^. 
since  they  suffered  punishments  and  torments,  that  by  them  they  might  aitSain  to- felicity."" 

^  H.  P.  «  Thou  Shalt."  ^  Ishi :  My  man,  or  husband. 

2^  Baali.  IMy  lord.  This  means  nearly  the  same  as  the  preceding  word,  but  is  objectionable,  being 
usually  applied  to  false  deities.  Belus,  father  of  Ninus,  the  founder  of  Ninive,  was  worshipped  under 
this  name. 

^  Of  the  heathen  deities. 

42 


658  THE    PROPHECY    OF    OSEE. 

18.  And  in  that  day  I  will  make  a  covenant^^  with  them,  with  the 
beasts  of  the  field,  and  with  the  fowls  of  the  air,  and  with  the  creep- 
ing things  of  the  earth :  and  I  will  destroy  the  bow,  and  the  sword, 
and  war  out  of  the  land :  and  I  will  make  them  sleep  secure  :^ 

19.  And  I  will  espouse  thee  to  Me  forever  :^  and  I  will  espouse 
thee  to  Me  injustice,  and  judgment,^  and  in  kindness,  and  in  mer- 
cies.*^ 

20.  And  I  will  espouse  thee  to  Me  in  faith  :^  and  thou  shalt  know 
that  I  am  the  Lord. 

21.  And  it  shall  come  to  pass  in  that  day :  I  will  hear,  saith  the 
Lord,  I  will  hear  the  heavens  i^''  and  they  shall  hear  the  earth. 

22.  And  the  earth  shall  hear  the  corn,  and  the  wine,  and  the  oil ; 
and  these  shall  hear  Jezrahel.^ 

23.  And  I  will  sow  her  for  Me  in  the  earth  :  and  I  will  have  mercy 
on  her  that  was  without  mercy .^ 

24.  And  I  will  say  to  that  which  was  not  My  people :  Thou  art 
My  people  :  And  they  shall  say  :  Thou  art  My  God. 


CHAPTER   IIL 

THE  PROPHET  IS  COMMANDED  AGAIN  TO  LOVE  AN  ADULTERESS  J  TO  SIGNIFY  GOD's 
LOVE  TO  THE  SYNAGOGUE.  THE  WRETCHED  STATE  OF  THE  JEWS  FOR  A  LONG 
TIME,   TILL    AT    LAST   THEY   SHALL   BE   CONVERTED. 

1.  And  the  Lord  said  to  me :  Go  yet  again,  and  love^  a  woman 
beloved  of  her  friend,  and  an  adulteress :  as  the  Lord  loveth  the  chil- 


"^  n.  p.  '*  For."  The  ooTenant  was  to  be  for  the  benefit  of  the  Israelites.  It  is  a  figurative  expression 
of  the  restraint  which  God  exercised  over  animals,  tliat  they  might  not  hurt  His  servants. 

"  God  promises  protection  against  all  dangers  from  man  or  beast. 

**  This  covenant  with  the  ancient  people  foreshadowed  the  covenant  with  the  Church. 

"  Justice  may  here  designate  uprightness;  judgment  may  denote  lawfulness,  as  it  were  justly  and 
lawfully. 

'*  The  Divine  espousals  are  marked  by  mercy  and  goodness. 

*"  CoE^ugal  fidelity,  the  image  of  inviolable  devotedness. 

*'  Qod  promises  to  hear  the  heavens,  and  to  bestow  the  blessings  of  sunshine  and  rain  opportunely. 
All  things  concurring  to  an  abundant  crop  are  said  to  hear,  since  they  harmonize  lilce  intelligent  beings. 
OseeT. 

**  The  son  of  the  prophet  bearing  this  name  served  as  a  symbol  of  the  country.  The  name  might  be 
interpreted:  God  will  scatter:  or  God  will  sow:  and  might  be  applied  to  signify  the  dispersion  of  the 
Israelites,  or  their  settlement  anew  in  Palestine. 

*»  Rom.  9  :  26 ;  1  Pet.  2  :  10.    St.  Paul  undersUnds  it  of  love,  Peter  of  mercy. 

'  The  prophet  is  ordered  to  cherish  affection  for  the  adulteress,  in  order  to  imitate  the  tender  love  of 
God  for  His  faithless  people.    She  is  considered  by  St.  Jerome  as  the  image  of  the  people  of  Juda. 


OSEE  IV.  659 

dren  of  Israel,  and  they  look  to  strange  gods,  and  love  the  husks^  of 
the  grapes. 

2.  And  I  bought  her  to  me^  for  fifteen  pieces  of  silver,  and  for  a 
core  of  barley,  and  for  half  a  core  of  barley. 

3.  And  I  said  to  her :  Thou  shalt  wait  for  me'^  many  days :  thou 
shalt  not  play  the  harlot ;  and  thou  shalt  be  no  man's ;  and  I  also 
will  wait  for  thee.^ 

4.  For  the  children  of  Israel  shall  sit  many  days  without  king,  and 
without  prince,  and  without  sacrifice,  and  without  altar,®  and  without 
ephod,''  and  without  theraphim.^ 

5.  And  after  this  the  children  of  Israel  will  return,  and  seek  the 
Lord,  their  God,  and  David,^  their  king ;  and  they  will  fear  the  Lord, 
and  His  goodness,^^  in  the  last  days. 


CHAPTER   IV. 

gob's   judgment   against   the    sins   of   ISRAEL:    JDDA   IS   WARNED    NOT   TO    FOLLOW 

THEIK    EXAMPLE. 

1.  Hear  the  word  of  the  Lord,  ye  children  of  Israel ;  for  the  Lord 
wilP  enter  into  judgment  with  the  inhabitants  of  the  land :  for  there 
is  no  truth,^  and  no  mercy,^  and  no  knowledge  of  God  in  the  land. 

2.  Cursing,"*  and  lying,  and  killing,  and  theft,  and  adultery  have 
overflowed  :^  and  blood  hath  touched  blood.® 


3  p.  "  Flagons  of  wine."    R.  after  Sept.  "Cakes  of  raisins." 

"  This  was  not  a  matrimonial  contract :  but  she  engaged  to  abstain  from  intercourse  with  other  men 
f*  the  consideration  given  her. 

*  This  did  not  imply  a  promise  of  future  intercourse.    The  significance  of  the  contract  was  declared. 

*  The  negation  is  implied.  "Neither  shall  you  basely  prostitute  yourself  to  other  lovers,  nor  shall 
you  be  lawfully  united  with  me,  as  a  husband  to  whom  you  have  been  engaged."  St.  Jerome. 

"^  nDVD-  P-  "  Without  an  image."  L.  "  Without  a  standing  image."  St.  Jerome  appears  to  have 
read:  PIDID-  The  text  regards  a  statue,  or  high  stone  erected  to  a  false  deity.  One  MS.  476  K.  has 
nn  jn  :  "  OCfering." 

'  The  ephod  was  worn  by  the  high  priest,  with  the  Urim  and  Thummim  in  consulting  God.  It  was 
occasionally  perverted  to  superstitions  purposes.  .Tudg.  8  :  27. 

'  The  Theraphim  were  objects  of  superstition.  Judg.  17  :  5.  The  prophet  intimates  that  as  the  adul- 
teress was  for  the  time  without  intercourse,  lawful  or  unlawful,  so  the  Israelites  would  be  without  true 
or  false  worship,  because  they  vainly  attempted  to  combine  both. 

"  Ezek.  34  :  23.  The  Israelites  are  to  return  to  the  allegiance  of  the  king  of  Juda,  the  successor  of 
David.    In  a  higher  and  stricter  sense,  they  are  to  acknowledge  the  Messiah. 

"  L.  *'  Fearing  they  will  hasten  to  the  Lord."    H.  bears  this  meaning. 

*  P.  "  Hath  a  controversy."    The  Israelites  are  called  on  to  hear  the  complaints  of  God  against  them. 
^  Integrity,  sincerity.  '  Kindness.  ■•  Rash  swearing. 

*  P.  "  They  break  out."    L.  "  They  break  the  bounds." 

*  Incest  prevails.    Some  understand  it  of  the  frequency  of  murder. 


660  THE     PROPHECY    OF    OSEE. 

3.  Therefore  shall  the  land  mourn :  and  every"  one  that  dwelleth 
in  it  shall  languish  with  the  beasts  of  the  field,  and  with  the  fowls  of 
the  air :  yea  the  fishes  of  the  sea  also  shall  be  gathered  together .'^ 

4.  Yet  let  not  any  man  judge  :  and  let  not  a  man  be  rebuked  :  for 
thy  people  are  as  they  that  oppose  the  priest.^ 

5.  And  thou®  shalt  fall  to-day ;  and  the  prophet  also  shall  fall  with 
thee  :^'^  in  the  night  I  have  made  thy  mother  be  silent." 

6.  My  people  have  been  silent,^^  because  they  had  no  knowledge : 
because  thou^^  hast  rejected  knowledge,  I  will  reject  thee,  that  thou 
do  not  the  ofiice  of  priesthood  to  Me :  and  thou  hast  forgotten  the  law 
of  thy  God,  I  also  will  forget  thy  children. 

7.  According  to  the  multitude  of  them,  so  have  they  sinned  against 
Me :"  I  will  change  their  glory  into  shame. 

8.  They  eat  the  sins^^  of  My  people ;  and  lift  up  their  souls  to  their 
iniquity.^" 

9.  And  it  shall  be  like  people  like  priest  :^^  and  I  will  punish  him 
for  his  ways ;  and  I  will  repay  him  his^^  devices. 

10.  And  they  will  eat,  and  shall  not  be  filled :  they  have  commit- 
ted fornication,  and  have  not  ceased  :^®  because  they  have  forsaken 
the  Lord,  not  observing  His  law.^ 


'  This  is  a  figurative  description  of  general  desolation,  by  trhich  even  the  animals  are  affected.  •'  The 
inhabitants  being  removed,  the  beasts  also  and  the  birds  of  the  air,  and  the  fishes  of  the  sea  shall  fail, 
Bnd  even  the  insensible  elements  shall  experience  the  wrath  of  the  Lord.  If  any  one  hesitate  to  believe 
that  this  happened  to  the  people  of  Israel,  let  him  look  to  Illyricum,  let  him  look  to  Thrace,  Macedon, 
and  both  Pannonias,  and  to  all  the  country  extending  from  Propontis  and  Bosphorus  to  the  Julian  Alps, 
and  he  will  find  that  with  men  all  the  animals  disappear,  which  were  before  nourished  by  the  Creator 
for  the  use  of  men."  St.  Jerome. 

•  Remonstrance  seemed  useless  on  account  of  their  proud  spirit.  They  were  like  those  who  resist  the 
solemn  decree  of  the  high  priest,  Deut.  17  :  12,  or  who  altogether  disregard  the  priestly  oflBce.  "  Such  is 
your  shamelessness,  that  not  even  when  you  are  convicted  of  error,  have  you  modesty  or  shame:  but 
you  contradict  me,  as  if  a  scholar  opposed  his  teacher,  or  the  people  opposed  their  priest,  whilst  they  have 
not  the  dignity  of  the  priesthood."  St.  Jerome. 

•  Any  individual  is  addressed  as  liable  to  fall  before  the  enemy,  in  punishment  of  his  prevarications. 
"  The  false  prophet,  who  flattered  the  people,  was  threatened  with  the  same  chastisement.      ' 

*'  P.  "  I  will  destroy  thy  mother."  The  multitude  of  the  nation  is  represented  under  the  figure  of  a 
matron.    The  verb  fignifying  "  to  make  silent"  means  also  "  to  destroy." 

"  P.  "  Are  destroyed." 

"  The  priest  is  here  manifestly  addressed.  He  is  charged  with  the  ignorance  of  the  people,  whom  it 
was  his  duty  to  instruct  in  the  law.  Although  the  crime  of  resisting  the  priestly  sentence  is  strongly 
stated,  the  culpable  neglect  of  duty  by  priests  is  not  dissembled. 

"  As  they  increased  in  number,  and  advanced  in  wealth  and  power,  they  became  more  sinful. 

»  The  sin  offerings.  Lev.  0:18,  19,  23. 

*°  The  priests  looked  with  satisfiution  on  the  offences  of  the  people,  which  required  sacrificial  ex- 
piation. 

«^  Isai.  24  :  2.  L.  •' Therefore  the  same  shall  befall  both  priest  and  people."  If  priests  resemble  lay- 
men in  misconduct,  they  must  share  their  punishment,  when  God  visits  Ills  people  in  anger. 

"  Each  one. 

"  H.  P.  "  And  shall  not  increase."    The  blessing  of  feeoodity  does  not  attend  tbem. 

*>  P.  "  They  hare  left  olT  to  take  hewl  to  the  Lord." 


OSEE    IV.  661 

11.  Fornication,  and  wine,  and  drunkenness^^  take  away  the  under- 
standing. 

12.  My  people  have  consulted  their  stocks  :^^  and  their  staff^^  hath 
declared  unto  them  :  for  the  spirit  of  fornication  hath  deceived  them  ; 
and  they  have  committed  fornication  against  their  God. 

13.  They  offered  sacrifice  upon  the  tops  of  the  mountains,  and  burnt 
incense  upon  the  hills;  under  the  oak,  and  the  poplar,  and  the  tur- 
pentine-tree, because  the  shadow  thereof  was  good :  therefore  will 
your  daughters  commit  fornication,  and  your  spouses  will  be  adul- 
teresses.^^ 

14.  I  will  not  punish  your  daughters  when  they  shall  commit  for- 
nication, and  your  spouses  when  they  shall  commit  adultery,^  because 
themselves^*^  conversed  with  harlots,  and  offered  sacrifice  with  the 
effeminate :  and  the  people  that  doth  not  understand  shall  be  pun- 
ished.^^ 

15.  If  thou  play  the  harlot,  0  Israel,  at  least  let  not  Juda  offend  :^^ 
and  go  ye  not  into  Galgal,^^  and  come  not  up  into  Bethaven  :^^  and  do 
not  swear :  The  Lord  liveth.^^ 

16.  For  Israel  hath  gone  astray  like  a  wanton  heifer  :  now  will  the 
Lord  feed  them,  as  a  lamb  in  a  spacious  place.^^ 

17.  Ephraim^  is  a  partaker  with  idols  ;  let  him  alone. 

18.  Their  banquet  is  separated  ',^  they  have  gone  astray  by  forni- 


^'-  H.  P.  "  New  wine."  »^  Wooden  idols. 

^  Their  wand,  or  divining  rod,  directed  them.    They  acted  according  to  its  motion. 

'"  Idolatry  easily  led  to  carnal  indulgence.  Fathers  who  practised  it,  were  punished  in  the  humilia- 
tion of  their  daughters. 

'^'  Impunity  is  not  promised  them :  but  the  occasion  given  them  by  their  fathers  and  husbands,  pro- 
vokes God  to  abandon  them  to  their  passions.  "They  are  left  engaged  in  their  crimes  without  any 
punishment.  God  is  so  angry  with  them  that  He  will  not  strike  down  the  transgressors.  He  that  is 
loved,  is  chastised  :  he  that  is  not  cared  for,  is  left  in  his  sins."  St.  Jerome. 

^  Their  parents  and  other  male  relations. 

^  P.  "Shall  fall."  L.  "Stumble."  The  people  that  does  not  understand  the  claims  of  God  on  our 
worship,  shall  be  chastised  and  crushed. 

-*  Juda  ought  not  to  follow  the  evil  example  of  Israel,  since  she  had  been  more  specially  favored  by 
Almighty  God. 

^'  Superstitious  objects  were  there.  Judg.  3  :  19. 

^^  Bethaven,  whose  original  name  was  Bethel,  was  one  of  the  places  in  the  kingdom  of  Israel  selected 
for  worship. 

'^  Do  not  swear  by  the  superstitious  object  of  worship  in  either  place.  St.  Jerome  interprets  it  thus  : 
"  I  will  not  have  My  name  to  pass  your  lips  which  are  defiled  by  the  mention  of  idols." 

^^  "  Since  he  began  the  metaphor  with  a  wajiton  heifer,  he  continues  it  by  designating  the  captivity  of 
the  people  of  Israxil  among  the  Assyrians,  and  their  great  dispersion  among  the  Medes  as  the  feeding  of  a 
flock  and  of  lambs  in  a  wide  field  and  spacious  land."  St.  Jerome. 

^  The  ten  tribes  which  constituted  the  kingdom  of  Israel. 

^*  Rejected  by  God  as  profane.  P.  "  Their  drink  is  sour."  Idolatrous  feasts  were  celebrated  by  the 
Ephraimites.  R.  V. 


662  THE    PROPHECY    OF    OSEE. 

cation ;  they  that  should  have  protected  them,  have  loved  to  bring 
shame^  on  them.^ 

19.  The  wind  hath  bound  them^  up  in  its  wings :  and  they  shall 
be  confounded^  because  of  their  sacrifices. 


CHAPTER  V. 

god's    threats   against   the    priests,    the    people,    and    princes    of    ISRAEL,    FOR 

THEIR    IDOLATRY. 

1.  Hear  ye  this,  0  priests,^  and  hearken,  0  ye  house  of  Israel ; 
and  give  ear,  0  house  of  the  king :  for  there  is  a  judgment  against 
you,  because  ye  have  been  a  snare  to  them  whom  ye  should  have 
watched  over,^  and  a  net  spread  upon  Thabor. 

2.  And  ye  have  turned  aside  victims  into  the  depth  :^  and  I  am  the 
teacher''  of  them  all. 

3.  I  know  Ephraim  :  and  Israel  is  not  hid  from  Me :  for  now  Eph- 
raim  hath  committed  fornication,  Israel  is  defiled. 

4.  They  will  not  set  their  thoughts^  to  return  to  their  God :  for  the 
spirit  of  fornication  is  in  the  midst  of  them,  and  they  know  not  the 
Lord. 


as  p_  ti  jjgy  rulers  with  shame  do  love,  Give  je  "  L.  "  Her  rulers  love,  prepare  themselves  but  shame." 
R.  favors  the  interpretation  of  St.  Jerome,  who  says :  "  Their  princes  deceived  the  unhappy  people,  and  in- 
stead of  the  worship  of  God,  brought  on  them  the  shame  of  idolatry." 

*•  IT.  P.  "  Her"— the  people. 

"  They  are  carried  away  into  exile,  as  on  the  wings  of  the  wind. 

"  They  are  shamed  and  disappointed. 

*  The  idolatrous  priests,  who  worshipped  the  calves  at  Bethel,  and  Dan,  are  addressed. 

'  P.  *'  A  snare  on  Mizpah."  It  is  taken  for  the  proper  name  of  a  mountainous  and  woody  region. 
Josue  11  :  3 ;  Judges  10  :  17.  It  signifies  "  a  watchtower,"  in  which  sense  it  is  taken  by  St.  Jerome,  after 
Sept.:  "  I  have  put  you  as  sentinels  over  the  people,  and  placed  you  in  high  station, that  you  may  direct 
the  people,  lest  they  stray."  Thabor  was  a  famous  mountain.  The  priests  were  as  a  net  and  snare,  in- 
volving the  people  in  idolatry,  whilst  their  high  position  should  have  made  them  serve  as  guides  in  the 
worship  of  the  true  God. 

'  P.  "And  the  revolters  are  profound  to  make  slaughter."  L.  "And  for  murdering,  they  who  had 
rebelled  (against  God)  concealed  themselves  in  deep  places."  The  false  priests  caused  bloodshed,  turning 
away  the  people  from  the  worship  of  God.  "Turning  victims  into  the  depth,"  is  understood  by  some  of 
forcing  the  true  worshippers  to  offer  their  victims  in  secret  places.  St.  Jerome  says  that  it  was  done,  in 
order  "  that  no  one  might  do  penance,  and  that  being  slain,  he  might  not  raise  his  head.  Both  kings 
and  priests  forbade  the  people  to  go  to  the  temple  of  Jerusalem;  wherefore  they  are  said  to  have  turned 
the  victims  Into  the  deep  places." 

*  The  chastlser.  "  I  am  your  master,  yea  your  instructor,  who  desire  to  correct,  not  to  punish,  to  save, 
not  to  destroy."  St.  Jerome. 

'  P.  "  They  will  not  frame  their  doings."  L.  "Their  doings  will  not  permit  them."  The  former  seems 
more  conformable  to  the  text,  whose  meaning  is  sufficiently  expressed  by  V. 


osEE  V.  668 

5.  And  the  pride  of  Israel  shall  answer  in  his  face  :^  and  Israel  and 
Ephraim'^  shall  fall  in  their  iniquity;  Juda  also  shall  fall  with  them.^ 

6.  With  their  flocks,  and  with  their  herds,^  they  will  go  to  seek  the 
Lord,  and  they  shall  not  find  Him :  He  is  withdrawn  from  them. 

7.  They  have  transgressed  against  the  Lord ;  for  they  have  begot- 
ten children  that  are  strangers  '}^  noAV  shall  a  month"  devour  them 
with  their  portions. 

8.  Blow  ye  the  cornet  in  Gabaa,^^  the  trumpet  in  Rama  '}^  howl  ye 
in  Bethaven,^^  behind  thy  back,  0  Benjamin. ^^ 

9.  Ephraim  shall  be  in  desolation  in  the  day  of  rebuke  '}^  among 
the  tribes  of  Israel  I  have  shown  that  which  shall  surely  be.^'' 

10.  The  princes  of  Juda  are  become  as  they  that  take  up  the  land- 
mark '}^  I  will  pour  out  My  wrath  upon  them  like  water. ^^ 

11.  Ephraim  is  oppressed^*^  and  broken  down  in  judgment,^^  because 
he  began  to^  go  after  idols. ^ 

12.  And  I  will  be  like  a  moth^*  to  Ephraim,  and  like  rottenness" 
to  the  house  of  Juda. 

13.  And  Ephraim  saw  his  sickness,^  and  Juda  his  band  :^  and  Eph- 

^  p.  "  Doth  testify  to  his  face."  St.  Jerome  explains  it  of  condemnatory  testimony,  that  he  may  not 
go  unpunished." 

^  St.  Jerome  understands  by  it  the  princes. 

*  "  This  shall  happen  not  only  to  Israel  and  Ephraim,  that  is  to  the  ten  tribes  and  their  kings,  who 
are  to  be  led  into  captivity,  but  also  to  Juda,  that  is,  the  two  tribes  whose  king  reigned  in  Jerusalem, 
shall  follow  the  steps  of  the  captives  so  as  to  share  the  punishment  of  those  whose  crimes  they  imitated." 
St.  Jerome. 

'  With  sacrifices.  *"  Aliens  from  God  and  His  worship. 

''  A  short  time.  Grotius  thinks  that  a  monthly  tax  enjoined  by  the  king  of  Israel,  to  indemnify  him- 
self for  a  thousand  talents  paid  to  the  king  of  Assyria,  is  meant.  4  Kings  15  :  19,  20. 

'^  The  birth-place  of  Saul.  This  blowing  of  the  cornet  denotes  the  approach  of  the  enemy,  whom  the 
prophet  represents  as  near. 

"  In  its  vicinity,  about  seven  miles  from  Jerusalem. 

"  "There  is  no  need  of  blowing  the  cornet  in  Bethaven,  which  was  formerly  called  Bethel,  and  is  in 
the  tribe  of  Ephraim,  wherein  the  golden  calf  was,  but  they  should  wail,  because  the  captivity  was  near." 
St.  Jerome. 

"  "  Where  the  tribe  of  Benjamin  ends,  not  far  forward  in  the  tribe  of  Ephraim,  this  city  was  erected." 
St.  Jerome.  ^  Chastisement. 

"  The  certainty  of  the  Divine  threats.  St.  Jerome  explains  it  thus :  "  On  the  day  of  the  rebuke  and 
punishment  of  the  ten  tribes  of  Israel,  I  have  shown  My  words  to  be  true,  which  I  uttered,  threatening 
by  the  prophets,  so  as  to  fulfil  in  deed  what  I  had  foretold." 

"  By  which  the  possessions  of  neighbors  were  distinguished. 

"  Like  a  rushing  torrent. 

**  \>W^-    V.  Calurnniam  est  patiens.    V.  uses  calumnia  for  Tiolence. 

2'  By  the  just  judgment  of  God.  ^  P.  "  He  willingly  walked." 

^  P.  "  After  the  commandment."  The  orders  given  by  Jeroboam  and  Achab  to  practise  idolatry  may 
be  meant.    St.  Jerome  took  IV  for  X12f,  sordes,  the  filth  of  idolatry. 

^  As  the  moth  destroys  garments,  and  rottenness  consumes  timber  after  a  long  time,  so  God,  giving 
room  for  repentance  to  the  ten  tribes,  and  afterwards  to  the  two  tribes,  during  a  long  time,  is  as  a  moth 
and  rottenness :  not  that  He  really  is  such,  but  that  He  appears  such  to  those  who  suffer  chastisement." 
St.  Jerome. 

'*'  That  which  affects  wood.  *  The  disordered  state  of  the  commonwealth. 

^  P.  "  Wound" — ulcer.  St.  Jerome,  following  Aquila  in  the  derivation  of  the  word,  explains  it  of  the 
union  which  Juda  formed  with  Ephraim,  by  imitating  her  sin. 


664  THE    PROPHECY    OF     OSEE. 

raim  went  to  the  Assyrian,  and  sent  to  the  avenging  king  :^  and  he 
shall  not  be  able  to  heal  you ;  neither  shall  he  be  able  to  take  off  the 
band  from  you. 

14.  For  I  will  be  like  a  lioness^  to  Ephraim,  and  like  a  lion's  whelp 
to  the  house  of  Juda :  I,  I^  will  catch  and  go  :  I  will  take  away  ;  and 
there  is  none  that  can  rescue. 

15.  I  will  go  and  return  to  My  place,^^  until  ye  be  consumed,^^  and 
seek  My  face.^ 


CHAPTER   VI. 

AFFLICTION    SHALL    BE    A   MEANS    TO    BRING    MANY  TO    CHRIST :    A   COMPLAINT    OF    THE 
UNTOWARDNESS    OF    THE    JEWS.      GOD    LOVES   MERCY    MORE    THAN    SACRIFICE. 

1.  In  their  affliction  they  will  rise  early  to  Me  :^  Come,^  and  let 
us  return  to  the  Lord. 

2.  For  He  hath  seized  us,^  and  He  will  heal  us ;  He  will  strike,* 
and  He  will  cure  us.^ 

3.  He  will  revive  us  after  two  days  :  on  the  third  day  He  will  raise 
us  up ;  and  we  shall  live  in  His  sight.®  We  shall  know,  and  we  shall 
follow  on,  that  we  may  know  the  Lord.^    His  going  forth  is  prepared^ 


"  p.  "  King  Jareb."  Michaelis  takes  it  to  be  an  appellative  noun :  "  the  great  king."  L.  "  The  king 
that  should  contend."  St.  Jerome  shows  that  it  means  avenger,  since  Jerobaal  was  so  called,  his  father 
challenging  Baal  to  avenge  the  supposed  wrong  done  him. 

'■•  In  the  destruction  which  I  shall  cause. 

*•  The  repetition  of  the  pronoun  has  great  emphasis.  Is.  43  :  25. 

"  As  the  lion  returns  to  his  den  after  the  work  of  destruction,  God  withdraws  the  manifestation  of  His 
presence. 

*•  P.  "Until  they  acknowledge  their  offence."  H.  is  taken  in  this  sense,  Lev.  4  :  13;  5  :  5.  It  also 
aneans  to  be  punished  for  sin.  Zach.  11 :  5 ;  Jerem.  2:3;  50  :  7;  infra  10  :  2.  It  is  taken  in  the  latter 
sense  by  V.,  after  Sept. 

"  Return  repentant,  suing  for  pardon. 

•  P.  "  They  will  seek  Me  early."  This  clause  is  attached  to  the  preceding  chapter  in  Ed.  and  MSS. 
•generally.    One  begins  as  V. 

"  ThiH  mutual  exhortation  to  return  to  God  is  put  in  the  mouth  of  the  Israelites  without  any  intro- 
KJuctory  words. 

»  P.  "  Torn."  ir.  expresses  the  act  of  a  wild  beast  seizing  on  its  prey.  The  visitation  of  Divine  justice 
is  thus  forcibly  represented.    Martini :  ci  ha  rapiti. 

•  P.  "  He  hath  smitten." 

•  H.  P,  "Bind  us  up."    H.  expresses  the  application  of  lint  to  sores. 

•  1  Cor.  15:4.  This  appears  to  be  a  proverbial  phrase  for  speedy  relief  and  deliverance.  Its  coinol- 
4denco  with  the  fact  of  the  resurrection  of  our  Ix)rd  on  the  third  day  is  not  without  significance. 

'  By  the  study  of  the  law,  and  the  continual  experience  of  Divine  favor. 

•  P.  "Prepared."    II.  is  also  taken  for  full,  or  perfect.  L.  "  Bright  as  the  morning  dawn  is  his  rising." 


OSEE  VI.  665 

as  the  morning  light  :^  and  He  will  come  to  us  as  the  early  and  the 
latter  rain  to  the  earth. ^^ 

4.  What  shall  I  do  to  thee,  0  Ephraim  ?  what  shall  I  do  to  thee, 
0  Juda  ?  your  mercy^^  is  as  a  morning  cloud,  and  as  the  dew  that 
goeth  away  in  the  morning. 

5.  For  this  reason  have  I  hewed^^  them  by  the  prophets :  I  have 
slain  them  by  the  words  of  My  mouth :  and  thy  judgments"  shall  go 
forth  as  the  light. 

6.  For  I  desire  mercy,  and  not^*  sacrifice ;  and  the  knowledge  of 
God^^  more  than  holocausts. 

7.  But  they,  like  Adam,  have  transgressed  the  covenant  :^^  there 
have  they  dealt  treacherously  against  Me. 

8.  Galaad^^  is  a  city  of  workers  of  idols,  full  of  traces  of  blood. ^^ 

9.  And  like  the  jaws^®  of  highway  robbers,  they  conspire  with  the 
priests  who  murder  in  the  way  those  that  pass  out  of  Sichem  :^°  for 
they  have  wrought  wickedness. 

10.  I  have  seen  a  horrible  thing  in  the  house  of  Israel ;  the  forni- 
cations^^ of  Ephraim  there :  Israel  is  defiled. 

11.  And  thou  also,  0  Juda,  set  thee  a  harvest,^  when  I  shall  bring 
back  the  captivity  of  My  people.^ 


'  Progressing  to  meridian  splendor,  ever  increasing  in  brilliancy.  Prov.  4  :  18. 

•"  Imparting  fertility  and  blessing.  The  spring  rain  was  called  the  latter  rain,  because  the  civil  year 
began  in  October.    The  early  rain  fell  in  autumn. 

"  P.  "Goodness."    L.  "Piety."    It  was  transient,  and  of  short  duration. 

'^  Threatening  them  with  death.    God  is  sometimes  said  to  do  what  He  threatens  shall  be  done. 

"  The  Divine  decrees  in  their  regard.    The  person  is  changed,  and  the  nation  is  addressed. 

"  Rather  than.  It  is  a  Hebrew  mode  of  expressing  preference.  1  Kings  15:  22;  Eccl.  4  :  17;  Matt. 
9:13;  12:7. 

*'  That  God  be  known  and  obeyed. 

iG  «xhey  have  imitated  Adam,  since  as  he  in  Paradise  disregarded  My  covenant  and  law,  so  they  did  in 
that  land."  St.  Jerome.  P.  "Like  men."  L.  "Like  an  ordinary  man."  R.  rejects  this  translation  as 
jejune,  remarking  that  it  makes  no  account  of  the  adverb  Qiy,  "  there,"  namely,  in  holy  land. 

"  Ramoth  Galaad  was  the  name  of  the  whole  country. 

"  L.  Allusion  is  thought  to  be  made  to  the  assassination  of  Phaceia,  king  of  Israel,  by  Phacee,  assisted 
by  fifty  men  of  Galaad.  4  Kings  15  :  23. 

"  P.  "  As  troops  of  robbers  wait  for  a  man."  St.  Jerome  had  the  same  letters  with  other  points.  He 
remarks:  "  Since  the  province  itself  is  full  of  outrages,  he  compares  them  to  robbers,  the  priests  plotting 
to  delude  the  simple  people,  as  robbers  lie  in  wait  for  travellers."  La  Bible  de  Vence  connects  interjicien- 
tium  of  V.  with  latro7ium. 

^  riDDty-  "  To  Sichem."  The  final  H  denotes  motion  to  a  place.  P.  "  By  consent."  L.  "In  unison." 
R.  understands  it  of  the  city. 

2^  Idolatrous  acts.  II.  is  singular.  "  What  is  more  horrible  than  the  sudden  passage  of  the  ten  tribes 
to  the  worship  of  idols?"  St.  Jerome. 

^'  A  time  of  retribution.  Juda  shall  have  occasion  to  demand  of  Israel  indemnification  of  the  evils 
brought  on  by  her  example  and  society. 

^  My  captive  people— My  people  from  captivity. 


666  THE    PROPHECY    OF    OSEE. 


CHAPTER  VII. 

THE   MANIFOLD   SINS   OP   ISRAEL,  AND    THEIR   KINGS.   HINDER   THE    LORD    FROM 

HEALING   THEM. 

1.  When  I  would  have  healed  Israel,^  the  iniquity  of  Ephraim  was 
discovered,  and  the  wickedness  of  Samaria ;  for  they  commit  false- 
hood f  and  the  thief  is  come  in  to  steal ;  the  robber  is  without.^ 

2.  And  lest  they  say^  in  their  hearts,  that  I  remember  all  their 
wickedness  :  their  own  devices  now  beset  them  about ;  they  are  before 
My  face. 

3.  They  make  the  king  glad^  with  their  wickedness  :  and  the  princes 
with  their  lies. 

4.  They  are  all  adulterers^  like  an  oven  heated  by  the  baker :  the 
city  rested  a  little  from  the  mingling  of  the  leaven,''  till  the  whole  was 
leavened. 

5.  The  day  of  our  king,^  the  princes  began  to  be  mad  with  wine  :* 
he  stretched  out  his  hand  with  scorners.^" 

6.  Because  they  have  applied  their  heart  like  an  oven,^^  when  he 


'  Of  her  earlier  prevarications.  St.  Jerome  having  spoken  of  the  worship  of  the  golden  calf  in  the 
desert,  speaking  in  the  name  of  God,  observes:  "When  I  was  using  every  industry  to  reclaim  the 
wretched  people,  Jeroboam  of  the  tribe  of  Israel  suddenly  arose,  and  made  the  golden  calves,  and  the 
malice  of  Samaria  was  laid  open,  since  she  followed  the  impious  king;  for  both  king  and  people  wrought 
falsehood,  that  is  an  idol." 

'  "  As  an  idol  is  adverse  to  God,  so  is  falsehood  to  truth."  St.  Jerome. 

'  Disorders,  public  and  private,  followed  the  establishment  of  idolatry. 

*  P.  "  They  consider  not."  Their  inattention  to  Divine  omniscience  leads  to  multiply  crimes.  God  has 
present  to  His  mind  their  former  offences,  and  those  of  their  fathers:  but  their  recent  guilt  is  suflScient 
to  justify  His  severest  chastisements.  Their  deeds  are  said  to  beset  them,  inasmuch  as  they  bring  on 
them  distress  and  aflliction. 

*  St.  Jerome  writes :  "  They  have  made  glad  king  Jeroboam  by  their  wicked  actions,  and  the  princes 
who  governed  the  people  under  him,  by  their  falsehoods."  They  gloried  in  their  crimes,  which  were  ap- 
plauded by  the  impious  king  and  his  courtiers. 

*  This  may  be  understood  of  idolatry.    They  are  inflamed  with  superstition,  like  a  heated  oven. 

'  L.  "  He  that  stirreth  (the  fire)  resteth  awhile  from  kneading  the  dough."  P.  "The  baker— ceaseth 
from  raising,  after  he  hath  kneaded  the  dough,  until  it  be  leavened."  The  term  rendered  "city"  is  un- 
derstood of  mixing  the  leaven,  or  of  stirring  the  fire.  The  fanatical  excitement  of  the  idolaters,  which 
was  suspended  for  a  while,  soon  manifested  itself  anew. 

*  On  some  royal  festival. 

*  P.  <*They  have  made  him  sick  with  bottles  of  wine."  L.  "The  princes  are  made  sick  with  the 
fumes  of  wine."  "They  began  to  run  frantic  in  consequence  of  the  wine,  and  to  strike  against  the 
wooden  idols."  St.  Jerome. 

"  The  king  encouraged  the  multitude  in  their  superstitious  acts. 

"  P.  "  They  have  made  ready  their  heart  like  an  oven  while  they  lie  in  wait."  The  prophet  compares 
the  Israelites,  or  rather  Jeroboam,  to  a  baker,  who  having  lighted  a  fire,  and  left  the  dough  to  ferment, 
finishes  his  work  on  rising  in  the  morning.  The  Israelites,  though  for  a  time  checked  in  their  idolatrous 
pursuits,  wore  soon  again  engaged  in  them.    L.  "They  make  ready  their  heart  for  their  tricky  deeds." 


0 SEE   VII. 

laid  snares  for  them :  he  slept  all  the  night^^  baking  them ;  in  the 
morning  it  was  heated  as  a  flaming  fire. 

7.  They  were  all  heated  like  an  oven,  and  they  devoured  their 
judges  :  all  their  kings  have  fallen  :^^  there  is  none  amongst  them  that 
calleth  to  Me. 

8.  Ephraim  himself  is  mixed  among  the  nations :  Ephraim  is 
become  as  bread  baked  under  the  ashes,  that  is  not  turned.^^ 

9.  Strangers  devour  his  strength ;  and  he  knoweth  it  not :  yea, 
gray  hairs  also  are  spread  about  upon  him ;  and  he  is  ignorant  of  it.^^ 

10.  And  the  pride  of  Israel  shall  be  humbled^^  before  his  face  :  and 
they  have  not  returned  to  the  Lord  their  God ;  nor  have  they  sought 
Him,  notwithstanding  all  this.^'' 

11.  And  Ephraim  is  become  as  a  dove  that  is  decoyed,  not  having 
sense  ;^^  they  called  on  Egypt,  they  went  to  the  Assyrians. 

12.  And  when  they  shall  go,  I  will  spread  My  net  over  them :  I 
will  bring  them  down  as  the  fowl  of  the  air :  I  will  strike  them  as 
their  congregation  hath  heard. ^^ 

13.  Woe  to  them,  for  they  have  departed  from  Me  '^  they  shall  be 
wasted  because  they  have  transgressed  against  Me :  and  I  redeemed 
them :  and  they  have  spoken  lies  against  Me. 

14.  And  they  have  not  cried  to  Me  with  their  heart  :^^  but  they 
howled  in  their  beds :  they  have  thought  on  wheat  and  wine,^^  they 
are  departed  from  Me. 

15.  And  I  have  chastised  them,  and  strengthened  their  arms  :^  and 
they  have  devised^^  evil  against  Me. 

16.  They  returned,  that  they  might  be  without  yoke  :^  they  became 

'2  Whilst  the  dough  was  fermenting.  "  After  he  (Jeroboam)  set  their  heart  on  fire,  like  a  furnace,  and 
saw  that  they  were  raging,  and  that  none  of  them  would  resist  his  will,  he  slept  all  the  night,  that  is  to 
say,  he  felt  secure,  and  remained  in  darkness,  whilst  they  were  being  baked,  and  formed  into  the  bread 
of  impiety.  Wherefore  he  afterwards  rose  in  the  morning,  and  showed  the  flame  of  his  crimes  by  mani- 
fest frenzy,  so  as  to  pass  from  the  worship  of  God  to  idolatrous  superstitions,  not  secretly,  but  shame- 
lessly."   St.  Jerome. 

"  Ey  sedition,  or  assassination.  Instances  are  frequent  in  the  history  of  the  kings  of  Israel.  St.  Je- 
rome interprets  the  text  of  their  having  fallen  into  acts  of  idolatry,  and  ceased  to  invoke  God. 

"  His  condition  resembled  that  of  a  burned  cake.  This  is  understood  by  St.  Jerome  of  his  not  doing 
penance:  "As  a  cake  baked  under  the  ashes  without  being  turned,  which  signifies  his  not  having  done 
penance,  the  Assyrians  and  Chaldeans  devoured  his  strength." 

**  His  strength  is  said  to  have  been  devoured  by  strangers,  who  seized  on  portions  of  his  territories. 
"  So  great  was  his  folly  that  he  did  not  perceive  that  he  was  devoured,  or  at  least,  did  not  know  the 
cause  of  his  being  given  over  to  those  that  devoured  him :  finally  he  remained  in  his  error  unto  old  age» 
that  is  until  the  end  of  the  captivity."  St.  Jerome. 

»«  P.  "  Testifieth."    L.  "  Was  humbled."  "  L. 

^  As  a  senseless  dove,  easily  allured  away,  and  not  having  mind  to  return. 

"  From  the  prophets,  uttering  the  Divine  menaces.  ,  ^  Yet. 

"'  They  howl  under  suffering,  but  do  not  call  for  mercy  with  penitent  hearts. 

^  P.  "  They  assembled  themselves  for  corn  and  wine."  All  their  thoughts  and  efforts  are  directed  to 
secure  temporal  advantages. 

*  After  chastisement  God  relieved  them,  and  they  again  rebelled.  ^*  I*. 

"'"  Ij^  5<7-  ^-  "Not  to  the  Mo.st  High."  II.  L.  "They  never  return  upward."  H.  means  yoke,  ac- 
cording to  some  punctuation.    They  have  returned  to  a  state  of  lawless  independence. 


668  THE    PROPHECY    OF    OSEE. 

like  a  deceitful  bow  :^  their  princes  shall  fall  by  the  sword,  for  the 
rage  of  their  tongue.^     This  is  their  derision  in  the  land  of  Egypt.^ 


CHAPTER   VIIL 

THE   ISRAELITES   ARE   THREATENED    WITH   DESTRUCTION   FOR   THEIR    IMPIETY   AND 

IDOLATRY. 

1.  Let  thy  throat  be  a  trumpet,^  like  an  eagle  upon  the  house  of 
the  Lord  :^  because  they  have  transgressed  My  covenant,  and  have 
violated  My  law. 

2.  They  shall  call  on  me :  0  my^  God,  we  Israel  know  Thee. 

3.  Israel  hath  cast  off  good  ;^  the  enemy  shall  pursue  him. 

4.  They  have  reigned,^  but  not  by  Me  :^  they  have  been  princes, 
and  I  knew  not  -J  of  their  silver  and  their  gold  they  have  made  idols 
to  themselves  that  they  might  perish.^ 

5.  Thy  calf,  0  Samaria,  is  cast  off:^  My  wrath  is  kindled  against 
them :  how  long  will  they  be  incapable  of  being  cleansed  ?^^ 

6.  For  itself  also  is^^  of  Israel :  a  workman  made  it,  and  it  is  no 
god :  for  the  calf  of  Samaria  shall  be  turned  to  spiders'  webs.^^ 


*  Relaxed. 

^  St.  Jerome  says:  "Because  they  dared  called  gods  the  golden  calves,  thus  doing  in  the  land  of  pro- 
mise what  they  had  learned  in  Egypt,  worshipping  the  Egyptian  Apis." 
"  They  are  scorned  as  hoping  in  a  god  from  whom  they  obtain  no  succor. 

*  P.  "  Set  the  trumpet  to  thy  mouth."  St.  Jerome  e.xplains  it:  "  Raise  thy  voice  like  a  trumpet,  that 
many  may  hear,  as  many  have  sinned." 

»  This  is  what  he  is  directed  to  proclaim.  The  enemy  shall  advance  against  the  house  of  the  Lord, 
with  the  velocity  and  strength  of  an  eagle. 

»  Each  one  thus  expresses  himself.  *  The  true  worship. 

»  II.  P.  "  They  set  up  kings."  "  Forsaking  Me  their  king,  they  have  sought  to  have  a  king,  like  the 
other  nations,  and  have  acted  against  My  will."  St.  Jerome. 

"  "  Although  God  in  His  anger  against  Solomon  determined  that  the  kingdom  should  be  divided, 
Israel  was  not  on  that  account  justified  in  choosing  a  king.  The  will  of  the  Lord  should  first  have  been 
inquired  into,  according  to  the  precepts  of  the  law."  St.  Jerome. 

'  God  is  said  not  to  know  that  which  lie  does  not  approve. 

■  II.  P.  ''  Be  cut  oflf."    In  punishment  of  their  idolatry. 

•  P.  "llath  cast  thee  off."  L.  "  Hath  caused  thy  rejection."  The  worship  of  the  calf  was  the  cause  of 
the  public  calamities. 

»<•  P.  "  Ere  they  attain  to  innocency  f"  L.  "  How  long  will  it  be  that  they  cannot  cleanse  themselves?" 
How  long  will  they  refuse  to  be  converted,  and  thus  continue  to  be  puni-xhed?  "What  madness  is  it 
not,  when  I  afford  an  opportunity  for  penance,  that  they  should  refuse  to  return  to  a  healthy  state?"  St. 
Jerome.  • 

"  The  work.    The  calf  was  made  by  Israel. 

^  P.  "  Broken  in  pieces."  L.  "  In  splinters."  St.  Jerome  translated  the  term  as  informed  by  his  Jew- 
ish teacher,  who  explained  it  of"  the  threads  of  spiders'  webs  flying  through  the  air,  which,  whilst  you 
look  at  them,  disappear,  being  dissolved  into  atoms." 


OSEE    VIII. 

7.  For  the  J  sow  wind,  and  reap  a  whirlwind  :'^  there  is  no  standing 
stalk  in  it ;  the  bud  yieldeth  no  meal :  and  if  it  should  yield,  strangers 
shall  eat  it. 

8.  Israel  is  swallowed  up :  now  is  he  become  among  the  nations 
like  an  unclean  vessel. 

9.  For  they  are  gone  up  to  Assyria,  a  wild  ass  alone  by  himself.^^ 
Ephraim  hath  given  gifts  to  his  lovers. ^^ 

10.  But  even  though  they  shall  have  hired  the  nations,  now  will  I 
gather  them  together :  and  they  shall  rest^^  a  while  from  the  burden 
of  the  king,  and  the  princes. 

11.  Because  Ephraim  hath  made  many  altars  in  order  to  sin  :  altars 
are  become  to  him  unto  sin.^^ 

12.  I  shall  write  to  him  My  manifold  laws,  which  have  been  ac- 
counted as  foreign.^^ 

13.  They  shall  offer  victims ;  they  shall  sacrifice  flesh,  and  shall 
eat  it ;  and  the  Lord  will  not  receive  them  :^^  now  will  He  remember 
their  iniquity,  and  punish  their  sins :  they  shall  return  to  Egypt.^ 

14.  And  Israel  hath  forgotten  his  Maker,  and  hath  built  temples  :^^ 
and  Juda  hath  built  many  fenced  cities  :^  and  I  will  send  a  fire  upon 
his  cities ;  and  it  shall  devour  the  houses^^  thereof. 


"  This  proverbial  phrase  serves  to  express  the  vain  and  pernicious  results  of  their  labors. 

^*  Assyria  is  compared  to  the  wild  ass,  which  roves  through  the  deserts  in  confidence  of  his  own 
strength.  Ephraim  sought  the  protection  of  Assyria,  and  made  great  offerings  to  secure  it.  Some  refer 
the  comparison  to  Ephraim. 

**  He  sought  to  secure  the  favor  of  the  Assyrian  and  Egyptian  at  a  great  sacrifice. 

*"  P.  "  Sorrow  a  little."  L.  "  Be  humbled."  St.  Jerome  explains  it:  "  Because  they  are  pleased  to  offer 
gifts  to  their  enemies,  they  shall  obtain  for  a  while  the  advantage  of  not  paying  taxes  to  the  king  and 
princes,  till  they  fall  into  the  hands  of  the  Assyrians,  when  they  shall  no  longer  pay  contributions  as 
freemen,  but  they  shall  be  reduced  to  the  extremity  of  servitude." 

"  L.  "The  means  of  sinning."  The  number  of  altars  erected  contrary  to  the  law  became  an  ever- 
fruitful  cause  of  transgression, 

**  L.  "  As  a  strange  thing."  The  Israelites  looked  on  the  Mosaic  laws  as  not  regarding  them,  since 
they  cared  not  to  conform  to  them. 

"  Because  not  in  accordance  with  His  prescriptions. 

"^^  They  shall  endure  sufferings  such  as  their  ancestors  endured  in  Egypt.  St.  Jerome  understands  it 
of  their  seeking  succor  from  the  Egyptians,  or  imitating  their  superstitions :  "  Therefore  shall  Ue  be 
mindful  of  their  old  iniquities,  and  He  shall  punish  their  former  sins,  because  they  returned  to  Egypt, 
either  seeking  help,  or  worshipping  the  same  gods,  in  whose  worship  they  formerly  went  astray." 

2^  '•  Consecrating  all  her  hills  and  mountains,  and  shady  trees,  to  Baal,  Astaroth,  and  other  idols."  St. 
Jerome. 

^  "Juda  understanding  that  Israel  had  ceased  to  love  God,  and  that  their  sins  were  punished,  did  not 
turn  to  the  Lord,  but  relied  on  fortified  cities,  which  the  Lord  says  He  will  destroy."  St.  Jerome. 

2^  P.  "  Palaces."    L.  "  Fine  edifices." 


670  THE    PROPHECY    OF    OSEE. 


CHAPTER   IX. 

THE    DISTRESS   AND    CAPTIVITY   OF   ISRAET-    FOR   THEIR    SINS    AND    IDOLATRY. 

1.  Rejoice  not,  0  Israel :  rejoice  not^  as  the  nations  do :  for  thou 
hast  committed  fornication^  against  thy  God :  thou  hast  loved  a 
reward^  upon  every  corn-floor. 

2.  The  floor  and  the  wine-press  shall  not  feed  them  :*  and  the  wine 
shall  deceive  them.^ 

3.  They  shall  not  dwell  in  the  Lord's  land  :^  Ephraim  is  returned 
to  Egypt,  and  hath  eaten  unclean  things  among  the  Assyrians. 

4.  They  shall  not  ofi'er  wine  to  the  Lord ;  neither  shall  they  please 
Him  :  their' sacrifices  shall  be  like  the  bread  of  mourners  i^  all  that  eat 
it  shall  be  defiled  :^  for  their  bread  for  their  soul,®  shall  not  enter  into 
the  house  of  the  Lord. 

5.  What  will  ye  do  in  the  solemn  day,  in  the  day  of  the  feast  of 
the  Lord  ?i« 

6.  For  behold,  they  are  gone  because  of  destruction  :^^  Egypt  shall 
gather  them  together :  Memphis^^  shall  bury  them :  nettles  shall  in- 
herit their  beloved  silver  ;^^  the  bur  shall  be  in  their  tabernacles. 

7.  The  days  of  punishment  are  come ;  the  days  of  repaying  are 
come ;  know  ye,  0  Israel,  that  the  prophet  was  foolish,  the  spiritual 
man^^  was  mad,  for  the  multitude  of  thy  iniquity,  and  the  multitude 
of  thy  madness.^^ 

8.  The  watchman  of  Ephraim  was  with  my  God  :^^  the  prophet  is 


»  p.  "  For  joy,"    All  the  ancient  versions  have  a  verb.    The  MSS.  have  difTerent  points. 

•  Idolatry.  »  A  harlot's  hire.  *  The  Israelites. 

•  H.  P.  "  Shall  fail  in  her."    Very  many  MSS.  have  the  plural  pronoun. 

•  They  shall  flee  from  it  to  seek  aid  from  Kgypt,  or  they  shall  be  led  away  captives  into  Assyria. 
'  Like  bread  used  in  repasts  on  occasion  of  funerals. 

■  Legal  defilement  was  contracted  by  tasting  of  meats  used  on  that  occasion.  Lev.  11  :  7,  8 ;  Ezek. 
44:25. 

»  Food  appertaining  to  funeral  rites  could  not  be  offered  in  the  temple  by  way  of  expiation.  L.  "  This 
their  food  can  only  be  for  themselves." 

*"  The  great  festivals  could  not  be  celebrated  in  exile. 

"  The  Israelites  are  gone  into  exile,  on  account  of  the  destruction  of  their  government  and  country. 

'»  r]r3.    A  city  of  Egypt 

"  The  places  where  silver  was  treasured  up  shall  be  overspread  with  nettles.  P.  *<The  pleasant  places 
for  their  silver,  nettles  shall  possess  them." 

"  L.  "The  inspired  man"— the  man  who  claimed  to  be  inspired. 

It  p^  "The  great  hatred"— which  Israel  bore  to  Gotl  and  Divine  things.    V.  calls  it  frenzy. 

"  Ephraim  looked  to  other  aid  besides  that  of  God.  lie  calculated  on  succor  from  the  Assyrians,  or 
Egyptians.     Ilis  duty  was  to  be  as  a  watchman  with  God,  relying  on  Divine  guidance  and  support. 


OSEE    IX.  671 

become  a  snare  of  ruin'''  upon  all  his  ways :  madness^^  is  in  the  house 
of  his  God. 

9.  They  have  sinned  deeply,^®  as  in  the  days  of  Gabaa  :^  He  will 
remember  their  iniquity,  and  will  punish  their  sins. 

10.  I  found  Israel  like  grapes  in  the  desert  :^^  I  saw  their  fathers, 
like  the  first-fruits  of  the  fig-tree  in  the  top  thereof  f^  but  they  went 
in  to  Beelphegor,^  and  alienated  themselves^*  to  that  confusion,^^  and 
became  abominable,  as  those  things  were,  which  they  loved. 

11.  As  for  Ephraim,  their  glory  hath  flown  away  like  a  bird  from 
the  birth,  and  from  the  womb,  and  from  the  conception. ^^ 

12.  And  though  they  should  bring  up  their  children,  I  will  make 
them  without  children  among  men  :^  yea,  and  woe  to  them,  when  I 
shall  depart  from  them. 

13.  Ephraim,  as  I  saw,  was  a  Tyre^  founded  in  beauty:^  and 
Ephraim  shall  bring  out  his  children  to  the  murderer.^ 

14.  Give  them,  0  Lord.  What  wilt  thou  give  them?  Give  them 
a  womb  without  children,  and  dry  breasts. 

15.  All  their  wickedness  is  in  Galgal,^^  for  there  I  hated  them : 
for  the  wickedness  of  their  devices  I  will  cast  them  forth  out  of  My 
house  :^  I  will  love  them  no  more  :  all  their  princes  are  revolters. 

16.  Ephraim  is  struck  :  their  root  is  dried  up :  they  shall  yield  no 
fruit.  And  if  they  should  have  issue,  I  will  slay  the  best  beloved 
fruit  of  their  womb. 

17.  My  God  will  cast  them  away,  because  they  hearken  not  to 
Him :  and  they  shall  be  wanderers  among  the  nations. 


"  p.  "  Of  a  fowler."  The  deceptious  announcements  of  the  false  prophets  of  Israel  are  compared  to  a 
net  set  by  a  fowler  for  birds. 

"  P.  "  Hatred."    L.  "  A  hateful  thing."     Supra  v.  7. 

"  P.  "  Deeply  corrupted  themselves."  The  text  has  two  verbs,  one  of  which  may  be  translated  adver- 
bially, by  a  familiar  Uebraism.    L.  "  They  are  deeply  corrupt." 

20  Judges  19  :  25. 

"'■  Few  in  number.    God  chose  them  for  His  people,  and  increased  their  number,  and  blessed  them. 

~  P.  "  At  her  first  time."    L.  "  In  the  first  of  the  season." 

^  They  worshipped  this  obscene  idol,  and  partook  of  his  foul  mysteries. 

**  Estranged  themselves  from  the  true  worship.  ^'  Shamef\il  idol. 

^  The  glory  of  Ephraim,  that  is  the  kingdom  of  Israel,  has  flown  away  as  a  bird  ;  it  has  quickly  disap- 
peared. Its  punishment  in  the  loss  of  population  is  manifested  in  a  variety  of  phrases.  L.  "There  is  no 
more  birth,  and  no  pregnancy,  and  no  conception." 

^  P.  "  Tftat  there  shall  not  be  a  man  left." 

^  Wealthy  and  magnificent  as  this  famous  city. 

^  P.  "  Planted  in  a  pleasant  place." 

^^  To  the  enemy.    This  is  referred  by  many  to  the  time  of  Azael,  who  besieged  Samaria. 

"^  1  Kings  11  :  14  ;  13  :  9.    They  rejected  the  Divine  government  by  choosing  Saul  for  king. 

"^  The  Israelites  were  not  in  the  temple.  God  threatens  to  cast  them  forth  like  a  divorced  woman,  and 
to  love  them  no  more. 


672  THE    PROPHECY    OF    OSEE. 


CHAPTER  X. 

AFTER  MANY  BENEFITS,  GREAT  AFFLICTIONS  SHALL  FALL  UPON  THE  TEN  TRIBES, 
FOR  THEIR  INGRATITUDE  TO  GOD. 

1.  Israel  a  vine  full  of  branches,^  the  fruit  is  agreeable  to  it  :* 
according  to  the  multitude  of  his  fruit,  he  hath  multiplied  altars : 
according  to  the  plenty  of  his  land,  he  hath  abounded  with  idols. 

2.  Their  heart^  is  divided ;  now  they  shall  perish :  He  shall  break 
down  their  idols  ;^  He  shall  destroy  their  altars. 

3.  For  now  will  they  say :  We  have  no  king,^  because  we  fear  not 
the  Lord :  and  what  shall  a  king  do^  for  us  ? 

4.  Ye  speak  words  of  an  unprofitable  vision ;  and  ye  make  a  cove- 
nant 'J  and  judgment  shall  spring  up  as  bitterness^  in  the  furrows  of 
the  field. 

5.  The  inhabitants  of  Samaria  have  w^orshipped^  the  kine  of  Be- 
thaven  :  for  the  people  thereof  have  mourned  over  it,  and  the  wardens 
of  its  temple^"  that  rejoiced  over  it  in  its  glory,  because  it  is  departed 
from  it. 

6.  For  itself  also  is  carried"  into  Assyria,  a  present  to  the  avenging 
king  '}'^  shame  shall  fall  upon  Ephraim  ;  and  Israel  shall  be  confounded 
in  his  own  will.^^ 

7.  Samaria  hath  made  her  king  pass  as  froth  upon  the  face  of  the 
water. ^* 

'  p.  "  Empty."  St.  Jerome  understands  the  term  as  marking  luxuriancy  of  branches,  which  Michaelis 
also  takes  to  be  the  meaning. 

3  P.  "  lie  bringeth  forth  fruit  unto  himself."  II.  may  be  translated,  it  beareth  the  like  fruit ;  its  fruit 
is  proportioned  to  its  luxuriant  foliage. 

'  The  heart  of  the  king  and  people.  Osee,  the  last  king,  left  them  at  liberty  to  worship  at  Jerusalem, 
which  they  neglected  to  do,  their  heart  being  estranged  from  God.  4  Kings  17  :  2. 

*  By  the  agency  of  their  enemies. 

»  In  captivity  they  ascribe  their  being  without  a  king  to  their  having  forsaken  God. 

^  An  earthly  king. 

■"  P.  "  They  have  spoken  words,  swearing  falsely  in  making  a  covenant."  The  translation  of  St.  Jerome 
regards  the  deceitful  visions  of  false  prophets,  by  which  the  people  were  led  astray.  Deception  was  prao- 
tised,  not  only  in  minor  matters,  but  oven  in  covenants  confirmed  with  an  oath. 

»  P.  "  Hemlock."  L.  "  Poison."  The  punishment  of  crime  will  be,  that  poison  shall  take  the  place  of 
the  ordinary  product  of  the  fields. 

B  P.  « ^^hall  fear."  L.  "  Are  terrified."  Chald.  and  St.  Jerome  understood  it  of  worship,  which  mean* 
ing  the  Terb  bears  when  followed  by  O,  which  is  here  wanting. 

'0  Its  false  priests. 

"  The  calves,  or  one  of  thom,  arc  believed  to  have  been  carried  to  Assyria,  as  part  of  the  gold  promised 
to  Phul,  king  of  the  Assyrians,  by  Manahem,  for  his  assistance. 

"  P.  "KingJareb."     Supra  b-.'lZ.    L.  "Contentious." 

"  P.  "  Counsel."  This  may  extend  to  his  whole  course  of  oonduot  in  the  worship  of  the  calres,  the  folly 
of  which  was  made  manifest 

^*  The  king  passed  suddenly  away,  haring  lost  all  power,  and  being  led  into  exile. 


OSEE    X.  €^ 

8.  And  the  high  places  of  the  idol,  the  sin^^  of  Israel,  shall  be 
destroyed :  the  bur  and  the  thistle  shall  grow  up  over  their  altars : 
and  they^*^  will  say  to  the  mountains  :  Cover  us  ;  and  to  the  hills  :  Fall 
upon  us. 

9.  From  the  days  of  Gabaa,^^  Israel  hath  sinned :  there  they  stood : 
the  battle  in  Gabaa,  against  the  children  of  iniquity,  shall 'not  over- 
take them.^^ 

10.  According  to  My  desire,  I  will  chastise  them :  and  the  nations 
shall  be  gathered  together  against  them,  when  they  shall  be  chastised 
for  their  two  iniquities. ^^ 

11.  Ephraim  is  a  heifer  taught  to  love  to  tread  out  corn  :^°  but  I 
passed  over  upon  her  fair  neck  :^^  I  will  ride^^  upon  Ephraim ;  Juda 
shall  plough  ;^  Jacob^''  shall  break  the  furrows  for  himself. 

12.  Sow  for  yourselves  in  justice,  and  ^reap  in^^  mercy ;  break  up 
your  fallow  ground  :^  but  the  time  to  seek  the  Lord  is,  when  He  shall 
come  that  shall  teach  you  justice. 

13.  Ye  have  ploughed  wickedness ;  ye  have  reaped  iniquity :  ye 
have  eaten  the  fruit  of  lying :  because  thou^  hast  trusted  in  thy  ways, 
in  the  multitude  of  thy  strong  ones. 

14.  A  tumult  shall  arise  among  thy  people :  and  all  thy  fortresses 


**  The  object  of  his  sin.  Isaiah  2  :  20. 

'"^  The  Israelites,  confounded,  shall  desire  to  escape  further  shame  by  instant  death.  Luke  2.3:  30; 
Apoc.  6  :  16. 

"  L.  "More  than  in  the  days  of  Gibah."  R.  thinks  that  O  here  implies  comparison.  The  Israelites, 
at  that  place,  avenged  the  wrong  done  by  those  of  the  tribe  of  Benjamin ;  but  their  idolatry  was  more 
heinous  than  that  crime.    Judges  19  :  14,  25. 

"  Their  punishment  shall  be  still  greater.  Six  hundred  of  the  tribe  of  Benjamin  were  spared  to  restore 
the  tribe;  whilst  the  Israelites  shall  cease  to  be  a  distinct  nation. 

*'  St.  Jerome  understands  their  two  iniquities  to  be  the  punishing  of  the  wrong  done  to  the  Levite,  and 
their  neglect  to  avenge  the  outrages  committed  against  Divine  worship.  The  former  act,  laudable  in 
itself,  can  only  be  blamed  by  contrast,  inasmuch  as  whilst  showing  zeal  to  avenge  the  wrong  done  to  the 
Levite,  they  were  indifferent  to  the  Divine  honor.  P.  "They  shall  bind  themselves  in  their  two  furrows." 
L.  "They  harness  them  (for  labor)  in  their  two  furrows."  The  image  of  two  oxen,  yoked  together,  and 
ploughing  in  adjoining  furrows,  is  presented,  in  order  to  give  an  idea  of  the  Israelites  when  in  the  power 
of  their  enemies. 

^  Treading  out  the  corn  was  an  agreeable  labor  for  cattle,  at  which  they  fattened,  being  allowed  to 
catch  something  of  the  grain  as  they  moved  round. 

"^^  This  denotes  severity,  and  is  an  image  of  subjection  to  a  hostile  power.  The  laying  on  of  the  yoke  is 
meant. 

^  P.  "I  will  make  Ephraim  to  ride."    L.  "  Now  I  will  make  Ephraim  draw  the  wagon." 

-^  Juda,  devoted  to  the  laws  and  worship  of  God,  shall  plough,  continuing  to  perform  the  duties  of  the 
law. 

-*  The  people  generally  are  here  meant,  the  two  great  divisions  of  Israel  and  Juda  being  disregarded. 
All  are  to  break  the  furrows  for  themselves,  by  laboring  to  fulfil  the  requirements  of  the  law. 

^*  The  conjunction  is  found  in  six  MSS.,  but  is  not  in  the  received  reading. 

^  Lit.  "  In  the  mouth  of"  They  are  exhorted  to  seek  to  propitiate  God,  and,  by  justice  and  mercy, 
re-establish  order. 

2^  Jer.  4  :  .3.  As  the  farmer  breaks  the  fallow  ground,  to  level  and  prepare  it  for  the  seed,  so  they  are 
to  break  down  all  irregularities,  and  prepare  for  the  new  state  of  things. 

^  This  change  of  number  is  because  Ephraim  is  again  called  to  mind  as  a  moral  unity. 

43 


674  THE    PROPHECY    OF    OSEE. 

shall  be  destroyed  as  Salmana^^  was  destroyed,  by  the  house  of  him 
that  judged  Baal  in  the  day  of  battle,  the  mother  being  dashed  in 
pieces  upon  her  children. 

15.  So  hath  Bethel  done  to  you,  because  of  the  evil  of  your  iniqui- 
ties. 


CHAPTER   XL 

GOD    PROCEEDS   IN    THREATENING   ISRAEL   FOR   THEIR   INGRATITUDE  ;    YET   HE   WILL 
NOT   UTTERLY   DESTROY   THEM. 

1.  As  the  morning  passeth,  so  hath  the  king  of  Israel  passed 
away.^  Because  Israel  was  a  child,  and  I  loved  him :  and  I  called 
My  son  out  of  Egypt.^ 

2.  As  they  called^  them,  they  went  away  from  before  their  face : 
they  offered  victims  to  Baalim,^  and  sacrificed^  to  idols. 

3.  And  I  was  like  a  foster-father®  to  Ephraim :  I  carried  them  in 
My  arms  :  and  they  knew  not  that  I  healed  them.^ 

4.  I  drew^  them  with  the  cords  of  Adam,^  with  the  bands  of  love : 


"  p.  "  A8  Shalman  spoiled  Beth-Arbel."  St.  Jerome  seems  to  have  taken  the  latter  for  Jerobaal,  and 
to  have  understood  the  reference  to  be  made  to  the  facts  recorded  in  Judges  6  and  8.  R.  conjectures  that 
acts  of  cruelty,  performed  by  Salm^nasar,  the  Assyrian  king,  in  Arbela,  a  city  of  Upper  Galilee,  are  refer- 
red to.  Although  the  details  are  not  elsewhere  given,  he  thinks  that  the  statement  here  made  justifies 
the  supposition. 

*  This  sentence  is  connected  with  the  preceding  chapter  in  the  common  editions,  and  in  P.  "In  a 
morning  shall  the  king  of  Israel  be  utterly  cut  off."    St.  Jerome  read  3,  instead  of  3. 

'  Israel  is  here  taken  for  the  entire  people  in  Egypt.  God  regarded  them  as  His  own,  and  loved  them, 
and  called  them  forth  from  bondage.  They  wtre  a  type  of  His  Son,  whom  He  was  afterwards  to  recall 
from  Egypt,  to  which  He  had  been  carried  in  a  moment  of  danger.  Matt  2  :  15.  St.  Jerome  remarks: 
•••  Those  things  which  typically  precede  in  others  are  referred  to  Christ  according  to  truth  and  their  accom- 
plishment;  as  we  know  that  the  Apostle  (Gal.  4)  did  in  regard  to  the  two  mountains,  Sina  and  Sion,  and 
>to  Sara  and  Agar.  Thus,  then,  what  is  written:  'Israel  was  a  child,  and  I  loved  him;  I  called  My  Son 
out  of  Egypt,'  is  said  indeed  of  the  people  of  Israel,  who  is  called  from  Egypt;  who  is  loved,  who,  at  that 
time,  after  the  error  of  idolatry,  is  called  as  an  infant  and  child,  but  is  strictly  referred  to  Christ  Those 
*ho  were  in  part  types  of  our  Lord,  the  Savior,  must  not  be  believed  to  have  done  typically  all  things 
which  are  recorded  of  them;  for  a  type  denotes  a  part;  but  if  the  whole  precede  in  type,  it  is  no  longer 
a  type,  since  it  should  be  designate^  historical  truth." 

'  When  the  prophets  recalled  the  Israelites  to  duty,  they  hearkened  not  to  their  remonstrances. 

*  "  We  read  of  their  worshipping  Haal  first  under  Achab,  king  of  Israel,  who  married  Jezabel,  daughter 
of  the  king  of  Sidon,  and  introduced  into  Samaria  the  Babylonian  and  Pbenidan  idol."  St.  Jerome.  ■ 

'  H.  P.  "  Burned  incense." 

"  P.  "  I  taught  Ephraim  also  to  go"— as  a  parent  teaching  his  child  to  walk. 

''  They  were  insensible  to  His  merciful  acts. 

*  It  may  be  so  translated,  since  the  perfect  tense  precedes. 

*  P.  "  Of  a  man."  L.  ''  Human  cords."  With  cords  such  as  men  may  be  led  by,  with  leading  strings 
such  as  are  used  with  children. 


osEE  XI.  676 

and  I  was  to  them  as  one  that  taketh  off  the  yoke  from  their  jaws  ;^° 
and  I  put  his  meat  to  him  that  he  might  eat."    • 

5.  He  shall  not  return  into  the  land  of  Egypt  ;^^  but  the  Assyrian 
shall  be  his  king :  because  they  would  not  be  converted. 

6.  The  sword  hath  begun^^  in  his  cities  :  and  it  shall  consume  his 
chosen  men/^  and.  shall  devour  their  heads.^^ 

7.  And  My  people  shall  long  for  My  return  :^^  but  a  yoke  shall  be 
put  upon  them  together,  which  shall  not^be  taken  off." 

8.  How  shall  I  deaP^  with  thee,  0  Ephraim,  shall  I  protect^^  thee, 
0  Israel  ?  how  shall  I  make  thee  as  Adama  ?  shall  I  set  thee  as 
Seboim  ?^°  My  heart  is  turned  within  Me ;  My  repentance^^  is  stir- 
red up. 

9.  I  will  not  execute  the  fierceness  of  My  wrath  :  I  will  not  return^ 
to  destroy  Ephraim :  because  I  am  God,  and  not  man  :^  the  Holy 
One  in  the  midst  of  thee,  and  I  will  not  enter  into  the  city.^^ 


*"  The  yoke  was  occasionally  lifted  to  relieve  the  beasts  when  ploughing.  The  Divine  goodness  relieved 
Ephraim  from  many  sufferings.  Special  reference  is  made  to  the  liberation  of  the  whole  nation  from 
Egyptian  bondage. 

"  This  is  understood  of  the  supply  of  food  furnished  to  the  Israelites  in  the  desert. 

"  Although  he  was  not  subjected  anew  to  Egyptian  bondage,  he  was  delivered  over  to  the  Assyrian 
monarch,  in  punishment  of  his  refusal  to  return  to  God. 

"  P.  "  Shall  abide."    L.  "  Shall  fall." 

"  P.  "  His  branches  :"  it  means  the  bars  of  the  city  gates,  but  it  is  taken  figuratively  for  the  chie  f 
men. 

"  P.  "  Because  of  their  own  counsels."  St.  Jerome  writes :  "  When  the  sword  shall  have  destroyed  the 
choice  men  and  the  princes,  or  the  strength  of  the  army,  and  shall  have  devoured  either  their  chiefs,  or 
their  counsels,  so  that  they  can  find  no  protection,  then  the  wretched  people  that  refused  to  return  to 
Me  shall  anxiously  look  for  My  return  to  them,  and  shall  repent  too  late,  whilst  the  enemy  spreads  deso- 
lation all  around." 

^®  P.  "  Are  bent  to  backsliding  from  Me."  The  text  is  taken  in  this  sense  by  R.  and  others.  Syr.  has : 
"  My  people  hesitate  to  return  to  Me." 

"  P.  "  Though  they  called  them  to  the  Most  High,  none  at  all  would  exalt  Him."  L.  "  Though  up  - 
ward  they  called  them,  they  altogether  will  not  elevate  themselves."  The  punctuation  determines  the 
meaning  ofjp  :  which  is  rendered  "  yoke"  by  St.  Jerome:  "  Most  High"  by  P. :  "  upward"  by  L.  Supra 
7  :  16.  The  prophets  recalled  the  Israelites  to  duty  in  vain.  St.  Jerome  says  :  "  Since  great  sins  are  to 
be  punished  with  great  chastisements,  they  will  lay  a  most  weighty  yoke  of  servitude  on  those  of  the 
people  who  shall  have  remained  (their  king  and  princes  being  slain  by  the  sword  of  the  Assyrians)." 

"  Give  thee  up  to  punishment. 

"  P.  "  Deliver  thee  up."  St.  Jerome  in  his  commentary  retracts  the  meaning  of  "  protect"  which  h  e 
had  given  in  his  version. 

'-"  These  towns  perished  with  Sodom.  Gen.  19  :  24. 

*•'  Feelings  of  compassion  prevail.  ''Din J-  "Inasmuch  as  the  sentence  appeared  hard,  leaving  no 
room  for  repentance,  God  now  speaks  to  Israel  with  the  affection  of  a  father."  St.  Jerome. 

^  L.  "Again."    This  is  the  force  of  the  verb  "  to  return." 

^  Man  is  often  impelled  by  vindictive  feelings,  and  strives  to  maintain  a  character  for  consistency,  by 
following  up  his  threats.  "  Man  punishes  in  order  to  destroy ;  God  chastises  with  a  view  to  amendment." 
St.  Jerome. 

^'  "  This  means,"  says  St.  Jerome,  "  I  am  not  one  of  those  who  dwell  in  cities,  and  live  according  to 
human  laws,  who  regard  cruelty  as  justice,  for  whom  the  strictest  exercise  of  right  is  extreme  wrong  ; 
but  My  law  and  My  justice  is  to  save  the  penitent."  Lowth  supports  this  interpretation.  De  Sacra  Poesi 
Heb.  prael.  19. 


676  THE    PROPHECY    OF    OSEE. 

10.  They^  shall  walk  after  the  Lord ;  he  will  roar  as  a  lion  :^  be- 
cause He  will  roar,  and  the  children  of  the  sea^  shall  fear. 

11.  And  they  shall  fly  away  like  a  bird  out  of  Egypt,  and  like  a 
dove  out  of  the  land  of  the  Assyrians :  and  I  will  place  them  in  their 
own  houses,  saith  the  Lord.^^ 

12.^  Ephraim  hath  compassed  Me  about  with  denials,^^  and  the 
house  of  Israel  with  deceit :  but  Juda  went^^  down  as  a  witness  with 
God,  and  is  faithful  with  th§  saints. 


CHAPTER  XII. 

ISRAEL    IS    REPROVED    FOR    SIN.      GOD's    FAVORS    TO    THEM. 

1.  Ephraim  feedeth  on  the  wind,  and  followeth  the  burning  heat  :^ 
all  the  day  long  he  multiplied  lies  and  desolation  :^  and  he  hath  made 
a  covenant  with  the  Assyrians,  and  carried  oil  into  Egypt.^ 

2.  Therefore  there  is  a  process*  of  the  Lord  with  Juda,  and  a  pun- 
ishment'^ for  Jacob  :  He  will  render  to  him  according  to  his  ways,  and 
according  to  his  devices. 

3.  In  the  womb  he  took  his  brother  by  the  heel:^  and  by  his 
strength  he  strove^  with  an  angel.® 

4.  And  he  prevailed  over  the  angel,  and  was  strengthened:  he 


"*  The  Israelites  being  converted. 

"  Threatening,  in  order  to  save.    Amos  1  :  2. 

^  P.  "  From  the  west"— towards  and  beyond  the  Mediterranean  Sea. 

^  The  restoration  of  the  exiles  is  promised  :  it  is  the  type  of  the  conversion  of  nations. 

^  This  verse  begins  the  next  chapter  in  Ed.,  P.,  V. 

*>  False  professions  of  devotedness. 

"  P.  '•  Ruleth."    St.  Jerome  and  Syr.  derive  the  verb  from  a  different  root. 

»  P.  "The  east  wind."  The  two  expressions  of  the  text  are  tantamount,  the  latter  denoting  more  strik- 
ingly the  eager  pursuit  of  vain  and  pernicious  objects. 

'  lie  flatters  himself  with  delusive  hopes,  and  unconsciously  prepares  for  himself  ruin. 
'  He  kept  up  commerce  with  Egypt  contrary  to  the  will  of  God.  "  The  sacred  history  informs  us,  that 
Manahen,  king  of  Israel,  having  made  p«ace  with  Assur,  asked  help  fW)m  the  Egyptians,  which  is  here 
meant  by  Ephraim  feeding  the  winds,  that  is  deceiving  himself  with  vain  hope,  and  pursuing  x.*vffm^* 
that  is  the  heat,  and  going  to  the  south,  and  doing  nothing  constantly  but  deceiving  himself:  and  whilst 
he  runs  to  and  fro,  he  prepares  desolation  and  overthrow  for  his  cities.  Is  it  not  desolation  and  falsehood 
to  make  covenant  with  the  Assyrians,  and  to  carry  oil  into  Egypt?  A  part  is  put  for  the  whole 
ffuvuSo^iKJjt,  inasmuch  as  he  sent  gifts  to  the  Egyptians."  St.  Jerome. 

*  P.  "Controversy."    y).  '  Lit.  "  Vlsitetion."  «  Gen.  25  :  25;  32  :  24. 

■•  L.  "  Had  power  over."    H.  admits  either  meaning.    "  Directus  est"  may  probably  mean :  he  mea- 
sured himself  with;  that  is,  he  strove  with,  as  dirigrre  acirm  means  to  put  an  army  in  order  for  battle. 

•  P.  "With  God."    L.  "An  angel."    H.  is  used  of  God  and  of  angels,  judges,  and  others  in  authority. 
The  term  "IxSd.  1°  the  following  verse,  is  generally  employed  for  a  Divine  messenger. 


OSEE    XII. 


m 


wept,^  and  made  supplication  to  him :  lie  found  Him  in  Bethel,  and 
there  He  spake  with  us.^° 

5.  Even  the  Lord,  the  God  of  hosts,  the  Lord^^  is  His  memorial. 

6.  Therefore  turn  thou  to  thy  God :  keep  mercy  and  judgment, 
and  hope  in  thy  God  always. 

7.  He  is  like  Canaan  ;^*  there  is  a  deceitful  balance  in  his  hand ;  he 
hath  loved  oppression. 

8.  And  Ephraim  said  :  Yet  I  am  become  rich  ;  I  have  found  me  an 
idol  :^^  all  my  labors  shall  not  find  me  the  iniquity  that  I  have  com- 
mitted.^^ 

9.  And  I,  the  Lord  thy  God^^  from  the  land  of  Egypt,  will  yet 
cause  thee  to  dwell  in  tents,  as  in  the  days  of  the  feast.^^ 

10.  And  I  have  spoken  by  the  prophets ;  and  I  have  multiplied 
visions;  and  I  have  used  similitudes  by  the  ministry  of  the  prophets.^^ 

11.  If  Galaad  be  an  idol,^^  then  in  vain  were  they  in  Galgal  offer- 
ing sacrifices  with  bullocks :  for  their  altars  also  are  as  heaps  in  the 
furrows  of  the  field.^^ 

12.  Jacob  fled  into  the  country  of  Syria,^°  and  Israel  served  for  a 
wife,  and  for  a  wife^^  he  tended  sheep. 

13.  But  by  a  prophet^  the  Lord  brought  Israel  out  of  Egypt,^ 
and  by  a  prophet  he  was  preserved. 

14.  Ephraim  hath  provoked  Me^^  to  wrath  most  bitterly  ;^  and  his 
blood  shall  come  upon  him ;  and  his^^  Lord  will  render  his  reproach 
to  him. 


*  His  weeping  is  not  recorded  by  the  inspired  historian,  who,  however,  testifies  the  earnestness  with 
which  he  sought  a  blessing.  Gen.  32  :  29. 

*"  God,  by  His  angel,  spoke  with  Jacob,  and  in  him  with  his  race.  "In  the  father  he  spoke  to  the 
children  also,  and  in  the  person  of  Jacob  he  loved  Juda."  St.  Jerome. 

"  mrr'  is  nis  name,  recalling  Ilim  to  the  minds  of  all  His  worshippers. 

*^  P.  "  He  is  a  merchant."  Ephraim  is  likened  to  a  fraudulent  merchant,  intent  on  acquiring  wealth, 
without  regard  to  means.    The  term  may  mean  also  a  Canaanite,  as  Syr.  and  V.  understand  it. 

"  P.  "Substance."    The  points  vary  the  meaning  of  H. 

**  P.  "/«  all  my  labors  they  shall  find  none  iniijuity  in  me  that  were  sin."  Ephraim  flatters  himself 
that  nothing  sinful  can  be  discovered  in  the  means  employed  by  him  to  enrich  himself. 

"  Who  brought  thee. 

*"  Restoring  him  to  his  country,  and  re-establishing  the  festivals. 

"  "By  all  the  prophets  and  various  kinds  of  visions  I  have  made  Myself  known  to  men,  and  excited 
thee  to  penance."  St.  Jerome. 

^^  Galaad,  in  the  kingdom  of  Israel,  was  defiled  with  idolatry,  and  punished  accordingly  by  the  de- 
portation of  its  inhabitants  into  captivity.  Galgal,  in  the  kingdom  of  Juda,  where  the  furrows  of  the 
field  are  pressed  down  by  idolatrous  altars,  may  expect  the  like  punishment. 

"  Like  fortuitous  heaps  formed  by  picking  the  stones  out  of  the  field,  and  casting  them  aside. 

^'  Gen.  28  :  5.  ^'^  He  tended  the  flocks  of  Laban. 

'^  Moses  was  a  prophet  by  excellence.  ^  Exod.  14  :  21,  22. 

^  The  pronoun  is  not  in  the  text.  '  "  By  bitter  acts.  Jer.  6  :  26;  31 :  15. 

^  God  who  protected  him. 


678  THE    PROPHECY    OF     OSEE. 


CHAPTER   XIII. 

THE   JUDGMENTS    OF    GOD    UPON   ISRAEL    FOR   THEIR   SINS.      CHRIST    SHALL    ONE    DAY 

REDEEM    THEM. 

1.  When  Ephraim^  spake,  horror  seized  Israel  :^  and  he  sinned  in^ 
Baal,  andjlied.'* 

2.  And  now  they  have  sinned  more  and  more  :  and  they  have  made 
to  themselves  a  molten  thing  of  their  silver  as  the  likeness  of  idols  f 
the  whole  is  the  work  of  craftsmen :  to  those  they  say :  Sacrifice  ye 
men  that  adore  calves.^ 

3.  Therefore  they  shall  be  as  a  morning  cloud,  and  as  the  early  dew 
that  passe th  aw^ay,  as  the  chaff  that  is  driven  with  a  whirlwind  out  of 
the  threshing-floor,  and  as  the  smoke  out  of  the  chimney. 

4.  But  I  am  the  Lord  thy  God^  from  the  land  of  Egypt :  and  thou 
shalt  know  no  God  but  Me ;  and  there  is  no  Savior  besides  Me.^ 

5.  I  knew  thee^  in  the  desert,  in  the  land  of  the  wilderness. 

6.  According  to  their  pastures  they  were  filled,  and  were  made 
full :  and  they  lifted  up  their  heart,  and  have  forgotten  Me.^'^ 

7.  And  I  will  be  to  them  as  a  lioness,  as  a  leopard  in  the  way  of 
the  Assyrians." 

8.  I  will  meet  them  as  a  bear  that  is  robbed  of  her  whelps,  and  I 
will  rend  the  inner  parts  of  their  liver :  and  I  will  devour  them  there 
as  a  lion  ;  the  beast  of  the  field  shall  tear  them.^^ 


'  Ephraim  is  here  distinguished  from  Israel,  the  ten  tribes,  although  not  so  as  to  exclude  them.  The 
proposal  by  Jeroboam,  to  worship  in  Bethel  and  Dan,  seems  to  bo  meant  by  the  speech  of  Ephraim. 

'  St.  Jerome  explains  the  text  of  the  feeling  which  prompted  the  tribes  to  worship  Baal.  P.  "When 
Ephraim  spake  trembling,  he  exalted  himself  in  Israel."  L.  "  When  once  Ephraim  spake  (all)  trembled, 
80  high  was  he  exalted  in  Israel."  R.  understands  horror  to  mean  an  horrific  thing,  namely,  the  worship 
of  the  calves,  which  was  embraced  by  Israel,  at  the  suggestion  of  Jeroboam. 

'  Through— by  the  worship  of. 

*  The  death  here  spoken  of  seems  to  be  spiritual,  namely,  the  loss  of  Divine  favor,  and  the  liability  to 
Tengeancc. 

*  P.  "  According  to  their  own  underatanding."  L.  «  Their  own  imagining."  They  make  Idols  accord- 
ing to  their  fancy. 

8  P.  "  Ijet  the  men  that  sacrifice  kiss  the  calves."  L.  "  They  that  sacrifice  men  may  kiss  the  calves." 
Human  sacrifices,  especially  of  children,  were  offered.  4  Kings  17  :  16, 17,  31 ;  Ezek.  23  :  36,  37  ;  Mich.  6  : 
:2,  7.  The  Iviss  was  an  act  of  homage.  The  text  intimates  that  they  who  offer  human  sacrifices  may  well 
^e  allowed  to  give  acts  of  homage  to  brute  animals,  their  cruelty  being  easily  followed  by  other  degrading 
:8Uperstition8. 

'  That  brought  thee  out  of.  •  Isaiah  43  :  11.  '  Protected. 

'"  In  conseciuence  of  great  prosperity,  the  Israelites  became  neglectful  of  Divine  worship. 
*'  P.  "Will  I  observe  them."    L.  •'  Will  I  lie  in  wait  by  the  way."    The  letters  are  the  same  as  for 
.Assyria,  but  the  punctuation  differs. 

Divine  vengeance  is  signified  by  these  various  images. 


OSEE  XIV.  679 

9.  Destruction  is  thy  own,  0  Israel  :^^  thy  help  is  only  in  Me. 

10.  Where^^  is  thy  king  ?  Now  especially  let  him  save  thee  in  all 
thy  cities :  and  thy  judges/^  of  whom  thou  saidst :  Give  me  kings^^ 
and  princes. 

11.  I  gave^^  thee  a  king  in  My  wrath,  and  took  him  away  in  My 
indignation. 

12.  The  iniquity  of  Ephraim  is  bound  up  ;  his  sin  is  hidden. ^^ 

13.  The  sorrows  of  a  w^oman  in  labor  shall  come  upon  him  '}^  he  is 
an  unwise  son :  for  now  he  shall  not  stand  in  the  breach  of  the  chil- 
dren.2« 

14.  Out  of  the  hand  of  death^^  I  will  deliver^^  them  :  from  death  I 
will  redeem^  them ;  I  will  be  thy  death,  0  death  :^  I  will  be  thy  bite,^^ 
0  hell :  comfort  is  hidden  from  My  eyes. 

15.  Because  he  shall  make  a  separation^  between  brothers :  the 
Lord  will  bring  a  burning  wind  that  shall  rise  from  the  desert :  and 
it  shall  dry  up  his  springs,  and  shall  make  his  fountain  desolate :  and 
he  shall  carry  off  the  treasure  of  every  desirable  vessel. 


CHAPTER    Xiy. 

SAMARIA  SHALL  BE  DESTROYED.   AN  EXHORTATION  TO  REPENTANCE  :  GOD's  FAVOR 
THROUGH  CHRIST  TO  THE  PENITENT. 

1.  Let  Samaria  perish  because  she  hath  stirred  up  her  God  to  bit- 

"  p.  "Thou  hast  destroyed  thyself."  R.  thinks  that  the  end  of  the  sentence  serves  as  a  nominative, 
BO  that  the  meaning  is:  *'The  rising  against  Me,  against  Thy  helper,  hath  destroyed  thee."  This  is 
expressed  in  another  form  by  L.  "Thou  hast  destroyed  thyself,  0  Israel :  for  against  Me,  against  Thy 
helper,  didst  thou  rebel."    Johlson  renders  it:  "  For  in  Me  alone  hadst  thou  help." 

"  P.  « I  will  be  thy  king."  R.  rejects  this  interpretation,  which  he  styles:  "Frigido  et  contorto  sensu." 
L.  "Where  is  now  thy  king?" 

"  Where  are  they  ?  »«  1  Kings  8  :  5. 

"  V.  "  Dabo."  H.,  although  in  the  future,  requires  a  past  meaning,  reference  being  made  to  Saul,  who 
was  given  in  anger,  since  God  was  displeased  that  His  people  should  ask  for  a  king.  The  king  was  taken 
away  in  anger  likewise,  being  removed  by  the  Assyrian,  who  served  as  the  instrument  of  Divine  ven- 
geance. 

^^  Reserved  for  punishment.  "  This  is  a  familiar  image  of  great  suffering, 

^  The  orifice  of  the  matrix  seems  to  be  meant;  the  difficulty  of  parturition  expresses  distress. 

"*  7lJ<iy  Uell — the  lower  region — is  first  mentioned.  The  rescuing  of  the  repentant  sons  of  Ephraim 
from  imminent  destruction  may  be  the  direct  object  of  the  promise,  which,  however,  points  to  higher 
favors. 

^  Eansom.  '^  Release.  ^^  As  pestilence. 

2*  Destruction.  Sept.,  whom  St.  Paul  follows,  gives  a  free  translation :  "  Death  is  swallowed  up  in  vic- 
tory. 0  death,  where  is  thy  victory?  0  death,  where  is  thy  sting?"  1  Cor.  15  :  54.  The  resurrection  of 
Christ,  and  of  His  devoted  servants,  is  the  victory  over  death.  Ileb.  2  :  14, 

^  P.  "Though  he  be  fruitful."  Allusion  is  made  to  the  meaning  of  Ephraim.  L,  "He  shall  grow 
luxuriantly  in  green  meadows."  Sept,  and  St.  Jerome  explain  it  of  the  division  caused  by  Ephraim  among 
his  brethren.     The  desolation  which  awaits  him  is  described  under  various  images.  Ezek,  19  :  12, 


680  THE    PROPHECY    OF    OSEE.       ^ 

terness  ;  let  them  perish  hy  the  sword ;  let  their  little  ones  be  dashed ; 
and  let  the  women  with  child  be  ripped  up.^ 

2.  Return,  0  Israel,  to  the  Lord  thy  God :  for  thou  hast  fallen 
down  by  thy  iniquity. 

3.  Take  w^th  you  words,^  and  return  to  the  Lord,  and  say  to  Him  : 
Take  away  all  iniquity,  and  receive  what  is  good  :^  and  we  will  render 
the  calves  of  our  lips.'* 

4.  Assyria  shall  not  save  us  f  we  will  not  ride  upon  horses,^  neither 
will  we  say  any  more :  The  works  of  our  hands  are^  our  gods :  for 
Thou  wilt  have  mercy  on  the  fatherless*  that  is  in  Thee. 

5.  I  will  heal  their  breaches  :^  I  will  love  them  freely :  for  My 
wrath  is  turned  away  from  them. 

6.  I  will  be  as  the  dew  f^  Israel  shall  spring  as  the  lily ;  and  his 
root  shall  shoot  forth  as  that^^  of  Libanus. 

7.  His  branches  shall  spread :  and  his  glory  shall  be  as  the  olive- 
tree  ;  and  his  smell  as  that^  of  Libanus. 

8.  They  shall  return^^  that  sit  under  his  shadow :  they  shall  live 
on  wheat,  and  they  shall  blossom  as  a  vine  :  his  memorial  shall  be  as 
the  wine  of  Libanus. 

9.  Ephraim  shall  say,  What  have  I  to  do  any  more  with  idols  ?  I 
will  hear  him :  and  I  will  make  him  flourish  like  a  green  fir-tree : 
from  Me  is  thy  fruit  found. 

10.  Who  is  wise,  and  he  shall  understand  these  things  ?  prudent, 
and  he  shall  know  these  things  ?  for  the  ways  of  the  Lord  are  right; 
and  the  just  shall  walk  in  them :  but  the  transgressors  shall  fall  in 
them. 


^  This  is  connected  with  the  foregoing  chapter  in  P.  It  begins  this  chapter  in  £d.  and  in  L.   The  pun* 
ishment  of  Samaria  is  pronounced  prophetically,  through  zeal  for  Divine  justice. 
^  '•  That  is,"  says  St.  Jerome,  "  prayers  and  the  confession  of  sins." 
'  Their  disposition  to  please  Him. 

•  We  will  ofifer  the  Tlctims  which  we  have  promised.    See  Ps.  65  :  14.    Some  understand  it  of  praise  in 
place  of  victims.  Heb.  13  :  15. 

'  They  promise  not  to  look  to  Assyria  for  aid. 
"  They  will  not  rely  on  war-horses  for  success. 
■•  H.  P.  "  Neither  will  we  say  any  more  to  the  work  of  our  hands:  Ye  are  our  Gods." 

•  P.  "In  Thee  the  fatherless  findeth  mercy." 

•  P.  "  Backsliding.''    This  is  the  answer  of  God  to  their  appeal. 
"  H.  P.  "To  Israel." 

"  "  Like  the  trees  of  Libanus,  which,  in  proportion  to  their  height,  sink  their  root  into  the  ground,  and 
are  shaken  by  no  storm,  but  permanently  continue."  St  Jerome. 
"  Like  the  cedar.  "  R.  «'He8t." 


e^a 


THE  PROPHECY  OF  JOEL. 


INTRODUCTION. 

The  author  of  this  book  is  not  known  to  us  otherwise  than  by  his 
name  being  prefixed  to  his  prophecy,  together  with  the  name  of  his 
father.  He  is  thought  to  have  been  a  cotemporary  of  Amos,  and  to 
have  prophesied  in  Judea.  St.  Jerome  observes  :  "As  in  the  prophet 
Osee,  the  prophecy  is  directed  to  the  ten  tribes,  under  the  name  of 
Ephraim,  which  are  often  styled  either  Samaria  or  Israel,  so  in  Joel 
all  that  is  said  must  be  considered  as  appertaining  to  the  tribe  of 
Juda  and  to  Jerusalem,  and  no  mention  is  at  all  made  of  Israel,  that 
is,  of  the  ten  tribes."  This  qualification  of  the  term  Israel  is  added, 
because  the  name  occurs  once  or  twice  to  denote  the  descendants  of 
Jacob  generally,  as  it  is  often  elsewhere  employed.  Joel  is  among 
the  most  sublime  of  the  prophets,  and  ranks  next  after  Isaiah  and 
Habacuc.  His  name  signifies:  "  Jehova  is  God,"  or  "is  my  God." 
The  famine  that  afilicted  the  land  in  consequence  of  the  scourge  of 
the  locusts  is  described,  and  the  hostile  advance  of  the  Egyptians  and 
Idumeans  is  announced  :  but  happier  times  are  predicted.  The  pro- 
phet invites  all  to  appease  the  Divine  vengeance  by  prayer  and  pen- 
ance. Many  are  inclined  to  regard  the  description  of  the  locusts  as 
a  figurative  representation  of  the  devastation  caused  by  enemies  :  but 
there  appears  no  sufiicient  motive  for  not  receiving  it  in  its  obvious 
meaning,  with  reference,  however,  to  enemies  likewise.  History  does 
not  furnish  a  satisfactory  interpretation  of  the  prophecy  as  under- 
stood of  the  nations  herein  specified  :  wherefore  Jews,  as  well  as  Chris- 
tians, have  sought  its  fulfilment  in  other  nations :  the  former  explain- 
ing it  in  great  part  of  the  Assyrians  and  Chaldeans,  the  latter  of  the 
Romans.  St.  Jerome  understands  the  day  of  the  Lord,  spoken  of  in- 
the  second  chapter,  either  of  the  resurrection  of  Christ,  or  of  the  day 


682  THE    PROPHECY    OF    JOEL. 

of  general  judgment,  and  so  unfolds  two  distinct  views,  which,  how- 
ever, in  no  way  conflict  one  with  the  other.  From  the  use  made  hy 
St.  Peter  of  a  passage,  ch.  2  :  28,  it  is  clear  that  the  Christian  dis- 
pensation was  had  in  view  by  the  prophet. 


CHAPTER   I. 

THE   PROPHET   DESCRIBES   THE    JUDGMENTS    THAT    SHALL    FALL   UPON   THE    PEOPLE, 
AND    INVITES   THEM    TO    FASTING   AND    PRAYER. 

1.  The  word  of  the  Lord  that  came  to  Joel,  the  son  of  Phatuel. 

2.  Hear  this,  ye  old  men,^  and  give  ear,  all  ye  inhabitants  of  the 
land :  did  this  ever  happen  in  your  days,  or  in  the  days  of  your 
fathers  ? 

3.  Tell  ye  of  this  to  your  children :  and  let  your  children  telP  their 
children,  and  their  children  to  another  generation. 

4.  That  which  the  palmer-worm  hath  left,  the  locust  hath  eaten : 
and  that  which  the  locust  hath  left,  the  canker-worm^  hath  eaten ; 
and  that  which  the  canker-worm  hath  left,  the  mildew  hath  destroyed. 

5.  Awake,  ye  that  are  drunk,  and  weep ;  and  mourn  all  ye  that 
take  delight  in  drinking  sweet  wine  :  for  it  is  cut  off  from  your 
mouth.^ 

6.  For  a  nation*  is  come  up  on  My  land,  strong  and  without  num- 
ber :  its  teeth  are  like  the  teeth  of  a  lion,  and  its  cheek-teeth  as  of 
a  lion's  whelp.^ 

7.  It  hath  laid  My  vineyard  waste,  and  hath  pilled  off  the  bark  of 
My  fig-tree  :  it  hath  stripped  it  bare,  and  cast  it  away :  the  branches 
thereof  are  made  white. 

8.  Lament  like  a  virgin  girded  with  sackcloth  for  the  husband  of 
her  youth.^ 


'  The  ftged  are  first  addresned,  that  they  may  testify  whether  they  had  ever  witnessed  any  calamity 
equal  to  that  which  then  pressed  on  them. 

'  The  verb  is  understood  here  and  in  the  following  clause. 

'  P.  "The  caterpillar."  It  is  not  possible  to  determine  the  force  of  each  of  the  terms.  Some  take  them 
to  mark  the  locust  in  its  various  stages  of  formation. 

*  You  can  no  longer  drink  it  since  the  locusts  destroy  the  g^'^pos- 

*  The  locusts  are  figuratively  styled  a  nation.  St.  Jerome  takes  them  as  images  of  enemies,  powerfVil 
and  destructive,  the  Chaldeans  espcoially,  who,  as  St.  Jerome  remarks,  **  in  strength  and  multitude  equal 
locusts,  and  in  ferocity  and  cruelty  are  compared  to  lions." 

*  P.  "  Lioness."  ''  Her  spouse  to  whom  she  was  betrothed. 


JOEL  I.  683 

9.  Sacrifice  and  libation  is  cut  off  from  the  house  of  the  Lord :  the 
priests,  the  Lord's  ministers,  mourn. 

10.  The  country  is  destroyed  ;  the  ground  mourneth  :  for  the  com 
is  wasted ;  the  wine  is  confounded :  the  oil  languisheth. 

11.  The  husbandmen  are  ashamed  f  the  vine-dressers  howl  for  the 
wheat,  and  for  the  barley,  because  the  harvest  of  the  field  is  perished. 

12.  The  vineyard  is  confounded,^  and  the  fig-tree  languisheth :  the 
pomegranate-tree,  and  the  palm-tree,  and  the  apple-tree,  and  all  the 
trees  of  the  field  are  withered,  because  joy  is  withdrawn  from  the 
children  of  men. 

13.  Gird  yourselves,  and  lament,  0  ye  priests  :  howl,  ye  ministers 
of  the  altar ;  go  in,^^  lie  in  sackcloth,  ye  ministers  of  my  God,  because 
sacrifice"  and  libation  are  cut  off  from  the  house  of  your  God. 

14.  Sanctify  ye  a  fast  ;^^  call  an  assembly;  gather  together  the 
ancients,  all  the  inhabitants  of  the  land,  into  the  house  of  your  God : 
and  cry  ye  to  the  Lord : 

15.  Ah,  ah,  ah,  for  the  day :  because  the  day  of  the  Lord  is  at 
hand :  and  it  shall  come  like  destruction  from  the  Mighty.^^ 

16.  Is  not  your  food  cut  off  before  your  eyes,  joy  and  gladness 
from  the  house  of  our  God  ? 

17.  The  beasts  have  rotted  in  their  dung ;  the  barns  are  destroyed ; 
the  store-houses  are  broken  down ;  because  the  corn  is  confounded. 

18.  Why  doth  the  beast  groan,^'*  why  do  the  herds  of  cattle  low  ? 
because  there  is  no  pasture  for  them :  yea,  and  the  flocks  of  sheep 
are  perished. 

19.  To  thee,  0  Lord,  will  I  cry :  because  fire  hath  devoured  the 
beautiful  places  of  the  wilderness ;  and  the  flame  hath  burnt  all  the 
trees  of  the  country. 

20.  Yea,  and  the  beasts  of  the  field  have  looked  up  to  Thee,  as  a 
garden  bed  that  thirsteth  after  rain  :^^  for  the  springs  of  waters  are 
dried  up :  and  fire  hath  devoured  the  beautiful  places  of  the  wilderness. 

*  p.  "  Be  ye  ashamed."    It  may  be  translated  in  either  way. 

^  This  literally  expresses  II.  As  men  blush  through  shame,  the  vine,  deprived  of  its  juice  and  fruit,  is 
said  to  be  confounded.    P.  "Is  dried  up."    R.  does  not  approve  of  this  translation. 

'"  P.  "All  night."  St.  Jerome  writes:  "Let  the  priest  who  is  holy,  and  eats  of  the  passover  of  the  Lord, 
put  on  the  girdle  of  chastity,  and  hearken  with  the  Apostles  to  our  Lord,  who  says:  '  Let  your  loins  be 
girt,  and  let  burning  lights  be  in  your  hands :'  but  let  him  who  is  a  sinner,  and  suffers  remorse  of  con- 
science, put  on  sackcloth,  and  mourn  either  over  his  own  sins  or  those  of  the  people ;  and  let  him  enter 
into  the  Church,  from  which  he  departed  by  sin,  and  lie  or  sleep  in  sackcloth,  so  as  by  austerity  of  life 
to  atone  for  the  past  pleasures  by  which  he  offended  God." 

"  Flour-oflfering.  la  Infra  2  :  15. 

"  This  is  the  force  of  II.  Martin  renders  V.  "  DalV  Ommpotente.''  "  The  meaning  is,  that  evils  succeed 
evils,  and  all  affliction  is  dealt  out  by  the  judgment  of  God,  who  can  destroy  both  body  and  soul  in  hell." 
St.  Jerome. 

"  H.  P.  "Howl" 

"  This  similitude  is  not  in  the  text :  it  is  borrowed  from  the  version  of  Aquila. 


684  THE    PROPHECY    OF    JOEL. 


CHAPTER   II. 

THE  PROPHET  FORETELLS  THE  TERRIBLE  DAY  OF  THE  LORD:  EXHORTS  SINNERS  TO 
A  SINCERE  CONVERSION  :  AND  COMFORTS  GOD*S  PEOPLE  WITH  PROMISES  OP  FUTURE 
BLESSINGS   UNDER   CHRIST. 

1.  Blow  ye  the  trumpet  in  Sion,^  sound  an  alarm  in  My  holy 
mountain ;  let  all  the  inhabitants  of  the  land  tremble :  because  the 
day  of  the  Lord^  cometh ;  because  it  is  nigh  at  hand. 

2.  A  day  of  darkness  and  of  gloom,  a  day  of  clouds  and  whirl- 
winds :^  a  numerous  and  strong  people"*  as  the  morning  spread  upon 
the  mountains  :^  the  like  to  it  hath  not  been  from  the  beginning,  nor 
shall  be  after  it  even  to  the  years  of  generation  and  generation.^ 

3.  Before  the  face  thereof  a  devouring  fire,  and  behind  it  a  burning 
flame :  the  land  is  like  a  garden  of  pleasure  before  it,  and  behind  it  a 
desolate  wilderness ;  neither  is  there  any  one  that  can  escape  it. 

4.  The  appearance  of  them  is  as  the  appearance  of  horses :  and 
they  run  like  horsemen.'^ 

5.  They  leap  like  the  noise  of  chariots  upon  the  tops  of  mountains, 
like  the  noise  of  a  flame  of  fire  devouring  the  stubble,  as  a  strong 
people  prepared  for  battle. 

6.  At  their  presence  the  people  are  in  grievous  pains :  all  faces  are 
made  like  a  kettle.^ 

7.  They  run  like  valiant  men:  like  men  of  war  they  scale  the  wall: 
the  men  march  ev,ery  one  on  his  way ;  and  they  turn  not  aside  from 
their  ranks. 

8.  No  one  presseth  upon  his  brother:®  they  walk  every  one  in  his 
path  :  yea,  and  they  fall  through  the  windows,^"  and  take  no  harm. 

*  p.  •'  And."    This  is  wanting  in  many  MSS. 

*  *'The  (lay  of  vengeance:  the  captivity  is  at  hand:  the  Babylonian  army  is  already  on  the  march." 
St.  Jerome. 

'  These  are  images  of  distress :  "  in  which  all  the  light  of  joy  shall  be  taken  away,  and  all  shall  be  in 
darkness."  Idem. 

*  A  multitude  like  locusts. 

*  The  enemy  suddenly  spread  over  the  land,  as  the  light  of  morning  spreads  over  the  mountain. 
■  P.  "Of  many  generations."    L.  "Of  coming  generations." 

■•  This  is  directly  said  of  the  locusts,  but  with  reference  to  the  Chaldeans. 

»  P.  '» Shall  gather  blackness."  The  shrinking  of  the  features  in  consequence  of  pain  and  terror  is 
meant. 

'  They  shall  not  press  one  on  the  other.  St.  Jerome  testifies  the  order  and  regularity  of  their  move* 
ments,  which  make  the  mass  of  them  as  firm  and  compact  as  the  tiles  in  a  paved  floor. 

w  p^  (( xhpy  fall  upon  the  sword."  L.  "  They  pass  through  between  warlike  weapons."  St.  Jerome 
interprets  n^l^  "  windows,"  which  is  now  taken  for  a  weapon.  The  locusts  are  uninjured,  even  if  they 
come  in  coDtaot  with  weapons. 


JOEL  II.  685 

9.  They  enter  into  the  city :  they  run  upon  the  wall :  they  climb 
up  the  houses :  they  come  in  at  the  windows  as  a  thief. 

10.  At  their  presence  the  earth  hath  trembled,  the  heavens  are 
moved :  the  sun  and  moon  are  darkened :  and  the  stars  have  with- 
drawn their  shining." 

11.  And  the  Lord  hath  uttered  His  voice  before  the  face  of  His 
army :  for  His  armies  are  exceeding  great,  for  they  are  strong,  and 
execute  His  word  :'^  for  the  day  of  the  Lord  is  great  and  very  ter- 
rible :  and  who  can  abide^^  it  ? 

12.  Now  therefore  saith  the  Lord :  Be  converted  to  Me  with  all 
your  heart,  with  fasting,  and  with  weeping,  and  with  mourning. 

13.  And  rend  your  hearts,  and  not  your  garments,  and  turn  to  the 
Lord  your  God :  for  He  is  gracious  and  merciful,  patient  and  rich  in 
mercy,  and  ready  to  repent  of  the  evil.^"* 

14.  Who  knoweth  but  He  will  turn,^^  and  forgive  and  leave  a 
blessing  behind  Him,^®  and  sacrifice  and  libation  to  the  Lord  your 
God? 

15.  Blow  the  trumpet  in  Sion ;  sanctify  a  fast  i^"^  call  a  solemn , 
assembly, 

16.  Gather  together  the  people ;  sanctify^^  the  congregation ;  as- 
semble the  ancients ;  gather  together  the  little  ones,^^  and  them  that 
suck  at  the  breasts :  let  the  bridegroom  go  forth  from  his  bed,  and 
the  bride  out  of  her  bride-chamber. 

IT.  Between  the  porch  and  the  altar  the  priests,  the  Lord's  minis- 
ters, shall  weep,  and  shall  say :  Spare,  0  Lord,  spare  Thy  people : 
and  give  not  Thy  inheritance  to  reproach,  that  the  heathens  should 
rule  over  them.^^  Why  should  they  say  among  the  nations :  Where 
is  their  God  ? 

**  This  is  an  exaggerated  description  of  a  cloud  of  locusts,  partially  darkening  the  air.  Isaiah  13  :  10 ; 
Ezek.  32  :  7  ;  infra  31  ;  3  :  15 ;  Matt.  24  :  29;  Mark  13  :  24;  Luke  21  :  25. 

"  P.  "  Be  is  strong  that  executeth  His  word."  The  text  speaks  of  the  army  of  God,  which  executes 
His  commands. 

IS  Jer.  30  :  7  :  Amos  5  :  18 ;  Soph.  1  :  15. 

"  Ps.  85  :  5 ;  Jonah  4:2.    To  recall  His  threats,  if  men  abandon  sin. 

»  Jon.  3  :  9. 

^'''  God  may  not  only  forgive,  and  remove  the  locusts,  but  impart  fertility  to  the  fields,  and  enable  the 
Jews  to  make  the  offerings  and  libations  prescribed  in  the  law.  R.  rejects  the  Jewish  interpretation 
which  refers  it  to  the  sinner.  L.  '•  He  that  is  conscious  (of  guilt),  let  him  return  and  repent,  when  (the 
plague)  may  leave  behind  it  a  blessing ;  even  a  meatoffering,  and  a  drink-offering  unto  the  Lord  your 
God." 

1'  Supra  1  :  14. 

^  Assemble  them.  They  were  warned  to  come  in  a  pure  state.  AUioli  has  :  "  HciUget  die  Gemeine." 
Bible  de  France  :  "  Avertissez  le  qu'il  se  purijie." 

^  The  presence  of  infants,  and  even  of  sucklings,  was  deemed  acceptable  to  God,  on  account  of  their 
innocence  " 

2'  The  text  is  so  understood  by  the  ancients  generally.  The  continuance  of  the  scourge  of  the  locusts 
might  force  the  Israelites  to  take  refuge  among  the  heathen,  and  submit  to  their  oppressive  rule. 


686  THE    PROPHECY    OF    JOEL. 

18.  The  Lord  hath  been  zealous^^  for  His^  land,  and  hath  spared 
His  people. 

19.  And  the  Lord  answered,  and  said  to  His  people :  Behold,  I 
will  send  you  corn,  and  wine,  and  oil :  and  ye  shall  be  filled  with 
them ;  and  I  will  no  more  make  you  a  reproach  among  the  nations. 

20.  And  I  will  remove  far  off  from  you  the  northern  enemy:  and 
I  will  drive  him  into  a  land  unpassable,  and  desert,  with  his  face 
towards  the  east  sea,^  and  his  hinder  part  towards  the  utmost  sea  :^ 
and  his  stench  shall  ascend,  and  his  rottenness  shall  go  up,  because 
he  hath  done  proudly. 

21.  Fear  not,  0  land;  be  glad,  and  rejoice:  for  the  Lord  hath 
done  great  things. 

22.  Fear  not,  ye  beasts  of  the  field  :  for  the  beautiful  places  of  the 
wilderness  do  spring ;  for  the  tree  bringeth  forth  its  fruit ;  the  fig-tree 
and  the  vine  yield  their  strength. 

23.  And  ye,  0  children  of  Sion,  rejoice,  and  be  joyful  in  the  Lord 
your  God  :  because  He  hath  given  you  a  teacher  of  justice  :^  and  will 
make  the  early  and  the  latter  rain  come  down  to  you  as  in  the  begin- 
ning. 

24.  And  the  threshing-floors  shall  be  filled  with  wheat :  and  the 
presses  shall  overflow  with  wine  and  oil. 

25.  And  I  will  restore  to  you  the  years  which  the  locust,  and  the 
canker-worm,  and  the  mildew,  and  the  palmer-worm  hath  eaten ;  My 
great  host^^  which  I  sent  upon  you. 

26.  And  ye  shall  eat  in  plenty,  and  shall  be  filled ;  and  ye  shall 
praise  the  name  of  the  Lord  your  God,  who  hath  done  wonders  with 
you :  and  My  people  shall  not  be  confounded  forever. 

27.  And  ye  shall  know  that  I  am  in  the  midst  of  Israel :  and  I  am 
the  Lord  your  God :  and  there  is  none  besides :  and  My  people  shall 
not  be  confounded  forever. 

28.  And  it  shall  come  to  pass  after  this,  that  I  will  pour  out  My 
spirit  upon  all  flesh  :^  and  your  sons  and  your  daughters  shall  pro- 

•*  The  confidence  that  God  will  display  Hia  power  and  mercy  is  expressed,  after  the  manner  of  a  pro- 
phet, to  whom  it  is  manifested  aii  already  accomplished. 

^  "  Which  Uu  before  seemed  to  regard  as  not  Uis  own,  and  which  He  suffered  to  he  laid  waste  hy  the 
locusts."  St.  Jerome. 

»  The  Dead  Sea.  •«  The  Mediterranean. 

•»  P.  "The  former  rain."  H.  signifies  a  teacher.  Isai.  9  :  14;  Uab.  2  :  18;  Job  3C  :  22.  Being  con- 
nected here  with  justice  it  was  rendered  by  St.  Jerome  a.s  above:  but  the  context  favors  the  other  mean- 
ing. The  trrm  annexed  is  understood  of  a  just  and  suitable  rain.  P.  "  Moderately  :"  or  it  may  be  ex- 
plained of  a  ruin  directed  to  the  just  purpose  of  Ood  in  the  relief  of  His  servants. 

"  The  locusts  are  called  the  army  of  Ood,  and  are  more  destructive  than  armed  soldiers. 

^  The  third  chapter  commences  with  this  verse  in  Ed.  This  pa.<«sage  was  applied  by  St.  Peter  to  the 
Christian  dispensation,  in  vindicating  the  Apostles  from  the  charge  of  ebrieiy  on  the  day  of  Pentecost. 
Ib.  44  :  3:  Acts  2  :  17.    It  is  quite  conformable  to  the  general  economy  of  Ood  under  the  ancient  dispen- 


JOEL    III.  ^U 

phesy :  your  old  men  shall  dream  dreams,  and  your  young  men  shall 
see  visions. 

29.  Moreover  upon  My  servants  and  handmaids  in  those  days  I 
will  pour  forth  My  spirit. 

30.  And  I  will  show  wonders  in  heaven,  and  on  earth,  blood,  and 
fire,  and  vapor^  of  smoke. 

31.  The  sun  shall  be  turned  into  darkness,  and  the  moon  into  blood, 
before  the  great  and  dreadful  day  of  the  Lord  come.^^ 

32.  And  it  shall  come  to  pass,  that  every  one  that  shall  call  upon 
the  name  of  the  Lord,  shall  be  saved  :^^  for  in  mount  Sion  and  in  Jeru- 
salem shall  be  salvation,  as  the  Lord  hath  said,  and  in  the  residue^^ 
whom  the  Lord  shall  call. 


CHAPTER   IIL 

THE  LORD  SHALL  JUDGE  ALL  NATIONS  IN  THE  VALLEY  OF  JOSAPHAT.  THE  EVILS 
THAT  SHALL  FALL  UPON  THE  ENEMIES  OF  GOD's  PEOPLE:  HIS  BLESSING  UPON 
THE  CHURCH  OF  THE  SAINTS. 

1.  ^FoR  behold,  in  those  days,  and  in  that  time  when  I  shall  bring 
back  the  captivity^  of  Juda  and  Jerusalem : 

2.  I  will  gather  together  all  nations,  and  will  bring  them  down  into 
the  valley  of  Josaphat  :^  and  I  will  plead  with  them  there  for  My 
people,  and  for  My  inheritance  Israel,  whom  they  have  scattered 
among  the  nations,  and  they  have  parted  My  land. 


sation,  that  the  promise  of  reconciliation,  which  God  made  to  His  people,  suffering  and  humhled,  should 
be  connected  with  special  blessings  of  a  higher  order.  St.  Jerome  distinguishes  the  threats,  exhortation 
to  repentance,  and  promises  of  reconciliation,  and  adds  that  these  things  which  are  embraced  in  the  pre- 
sent passage,  are  contained  in  the  promise. 

«  P.  "  Pillars." 

"  This  indicates  great  phenomena  in  the  heavens,  which,  however,  will  be  towards  the  end  of  time. 
Supra  2  :  10 ;  infra  3  :  15  ;  Matt.  24  :  29;  Luke  2\  •.2b-,  Acts  2  :  20.  Although  several  such  expressions 
are  elsewhere  taken  figuratively,  the  emphasis  with  which  they  are  used  here,  and  in  the  corresponding 
passages  of  the  New  Testament,  justifies  a  strict  interpretation. 

^  P.  "Delivered"  from  the  impending  evils.  Salvation  in  its  highest  sense  is  granted  to  those  who 
with  lively  faith  invoke  God.  Rom.  10  :  13. 

''  P.  "Remnant:"  the  portion  of  the  Jews  who  shall  be  called  to  the  faith.  Is.  1  :  8. 

*  This  is  the  beginning  of  the  fourth  chapter  in  H.  '  The  captives. 

»  A  valley  with  this  name  lay  to  the  east  of  the  temple.  It  means  "judgment  of  God."  God  calls  the 
nations  to  judgment,  to  show  the  reasonableness  of  His  coming  to  the  relief  of  Ilis  people,  whom  they  had 
oppressed.  lie  summons  unbelievers  before  Ilis  tribunal,  demanding  of  them  why  they  divide  and  cor- 
rupt mankind  by  every  variety  of  pernicious  errors.  "There  will  He  dispute  with  them,  not  by  exercis- 
ing the  power  of  Majesty,  but  convincing  them  by  the  truth  of  reason."  St.  Jerome. 


I 

688  THE    PROPHECY    OF    JOEL. 

3.  And  they  have  cast  lots  upon  My  people  :*  and  a  boy  they  have 
put  in  the  stews  :*  and  a  girl  they  have  sold  for  wine  that  they  might 
drink. 

4.  But  what  have  ye  to  do  with  Me,^  0  Tyre,  and  Sidon,  and  all 
the  district^  of  the  Philistines  ?  will  ye  revenge  yourselves  on  Me  :^ 
and  if  ye  revenge  yourselves^ on  Me,^  I  will  very  soon  return  you  a 
recompense  upon  your  own  head. 

5.  For  ye  have  taken  away  My  silver  and  My  gold  :^^  and  My 
desirable  and  most  beautiful  things  ye  have  carried  into  your  temples. 

6.  And  the  children  of  Juda,  and  the  children  of  Jerusalem,  ye 
have  sold  to  the  children  of  the  Greeks,  that  ye  might  remove  them 
far  off  from  their  own  country." 

7.  Behold,  I  will  raise  them  up  out  of  the  place  wherein  ye  have 
sold  them :  and  I  will  return  your  recompense  upon  your  own  heads. 

8.  And  I  will  sell  your  sons  and  your  daughters  by^^  the  hands  of 
the  children  of  Juda :  and  they  shall  sell  them  to  the  Sabeans,  a 
nation  far  off;^^  for  the  Lord  hath  spoken  it. 

9.  Proclaim  ye  this  among  the  nations,  prepare  war,  rouse  up  the 
strong :  let  them  come,  let  all  the  men  of  war'*  come  up. 

10.  Cut  your  ploughshares  into  swords,  and  your  spades  into 
spears.     Let  the  weak  say  :  I  am  strong.^^ 

11.  Break  forth,  and  come,  all  ye  nations  from  round  about,  and 
gather  yourselves  together :  there  will  the  Lord  cause  all  thy  strong 
ones  to  fall  down. 

12.  Let  the  nations  arise,  and  come  up  into  the  valley  of  Josaphat : 
for  there  I  will  sit  to  judge  all  nations  round  about.'® 

13.  I^t  ye  in  the  sickle,  for  the  harvest  is  ripe :  come  and  go 


*  As  slaves  of  no  Talue. 

*  Thfse  outrages  are  frightful.  R.  contends  that  the  meaning  is,  that  boys  were  given  as  slares  to 
harlots,  as  a  recompense,  instead  of  money. 

•  ^h  Dr\K  ^D.    What  provocation  had  they  received  from  the  people  of  God  ? 

'  L.  *  Have  I  injured  you,  that  you  should  seek  revenge? 

•  L.  "Or  do  ye  only  commence  to  render  Me  evil?"'  R.  understands  it  to  this  effect:  '•  Will  you  be 
the  first  to  inflict  evil  ?    Will  you  act  without  any  provocation  on  My  part?" 

"  The  sacred  vessels. 

"  This  fact  is  not  elsewhere  recorded :  but  it  is  known  that  the  Idameans  and  Philistines  carried 
away  captives  under  Achas.  2  Par.  28  :  17, 18.  St.  Jerome  thinks  that  the  Romans  are  spoken  of  under 
the  names  of  the  Idumeans  and  Philistines. 

»  P.  ••  Into."    R.  translates  it  per  "by,"  which  is  confirmed  by  what  follows. 

»  In  Arabia. 

"  L.  "  The  mighty  men."  St.  Jerome  remarks :  "  The  nations  hostile  to  Israel  are  summoned  to  bat- 
tle, and  gathered  together  against  the  army  of  the  Lord,  that  lie  may  cause  their  stout  men  to  fall,  and 
that  they  may  know  that  they  are  overcome,  b<'caui«e  Qod  is  against  them." 

"  The  weak  partaking  of  th<^  general  ardor,  should  exert  themselves  in  common  with  the  pthers.  This 
signifies  that  the  war  demands  general  support. 

"  This  is  a  figurative  expression  declaring  the  Justice  of  the  Divine  proceeding. 


JOEL    III.  68^ 

down,  for  the  press  is  full,  the  vats  run  over :  for  their^^  wickedness 
is  multiplied. 

14.  Nations,  nations  in  the  valley  of  destruction  :^^  for  the  day  of 
the  Lord  is  near  in  the  valley  of  destruction. 

15.  The  sun  and  the  moon  are  darkened :  and  the  stars  have  with- 
drawn their  shining.^^ 

16.  And  the  Lord  shall  roar  out  of  Sion,^  and  utter  His  voice  from 
Jerusalem :  and  the  heavens  and  the  earth  shall  be  moved :  and  the 
Lord  shall  be  the  hope  of  His  people,  and  the  strength  of  the  children 
of  Israel. 

17.  And  ye  shall  know  that  I  am  the  Lord  your  God,  dwelling  in 
Sion,  My  holy  mountain  :  and  Jerusalem  shall  be  holy,  and  strangers 
shall  pass  through  it  no  more. 

18.  And  it  shall  come  to  pass  in  that  day,  that  the  mountains  shall 
drop  down  sweetness,^^  and  the  hills  shall  flow  with  milk :  and  waters 
shall  flow  through  all  the  rivers  of  Juda :  and  a  fountain  shall  come 
forth  of  the  house  of  the  Lord,  and  shall  water  the  torrent  of  thorns.^ 

19.  Egypt  shall  be  a  desolation,  and  Edom  a  wilderness  destroyed : 
because  they  have  done  unjustly  against  the  children  of  Juda,  and 
have  shed  innocent  blood  in  their  land. 

20.  And  Judea  and  Jerusalem  shall  be  inhabited  forever,  to  gene- 
ration and  generation.^ 

21.  And  I  will  cleanse  their  blood,  which  I  had  not  cleansed :  and 
the  Lord  will  dwell  in  Sion. 


"  The  wickedness  of  the  enemy.    God  calls  His  people  to  vengeance,  as  to  a  ripe  harvest  and  vintage. 

"  P.  "Decision.''  Where  the  cause  is  determined  by  a  solemn  judgment.  It  may  also  mean  "destruc- 
tion," where  vengeance  is  exercised.  Johlson  has :  "  Crushing."  H.  is  sometimes  used  for  a  threshing- 
machine,  whence  the  latter  meaning  is  derived. 

"  This  is  a  usual  mode  of  describing  a  great  catastrophe.    Supra  2  :  10,  31. 

^^  Like  a  lion.  Amos  1 :  2.  The  roaring  of  the  lion  is  used  to  intimate  the  terror  with  which  the  Divine 
judgment  is  invested. 

-'  The  j  nice  pressed  out  of  the  grape.    The  spontaneous  growth  of  vines  is  intimated. 

23  P.  «  The  valley  of  Shittim."  It  was  on  the  confines  of  Moab,  in  the  southern  extremity  of  the  land 
of  Juda.  General  abundance  is  signified,  under  the  figure  of  a  river  issuing  forth  from  the  temple,  and 
spreading  its  waters  over  this  valley. 

^  For  many  ages.  St.  Jerome,  however,  insists  on  a  higher  meaning:  "That  Judea  which  we  behold 
deserted,  is  not  surely  that  which  shall  be  inhabited  forever :  nor  that  Jerusalem,  whose  ruins  we  see : 
but  that  Judea,  whose  children  exulted  and  rejoiced  in  all  the  judgments  of  the  Lord." 

44 


THE  PROPHECY  OF  AMOS, 


INTRODUCTION. 

Amos  was  a  herdsman  of  the  kingdom  of  Juda,  whom  God  called 
to  the  prophetic  office,  and  sent  to  reprove  the  disorders  of  the  king- 
dom of  Israel.  Jeroboam  II  reigned  at  the  time  that  Oziah  governed 
Juda.  The  style  of  these  prophecies  is  plain,  abounding  in  pastoral 
allusions,  and  in  reproofs  directed  against  the  surrounding  nations, 
as  well  as  against  Israel,  the  chief  subject  of  his  zeal.  He  is  doubt- 
less the  author  of  this  record  of  his  prophecies,  although  he  is  spoken 
of  in  the  third  person,  as  authors  often  speak  of  themselves.  He  is 
a  diiferent  individual  from  the  father  of  Isaiah,  yiDK,  his  name  being 
spelled  £31d;^.  He  was  contemporary  with  Isaiah,  Joel,  and  Osee. 
Thecua,  in  which  he  was  born,  was  about  twelve  miles  distant  from 
Jerusalem,  not  far  from  Bethlehem.  St.  Jerome  says  of  him,  that 
he  was  rude  in  speech,  but  not  deficient  in  knowledge,  since  the  Holy 
Spirit  spake  in  hhn,  as  well  as  in  all  the  prophets. 


CHAPTER   I. 


THE   PROPHET   THREATENS   DAMASCUS,   GAZA,    TYRE,    EDOM,    AND   AMMON,   WITH   THE 
JUDGMENTS   OF   GOD,    FOR   THEIR   OBSTINACY   IN   SIN. 

1.  The  words  of  Amos,  who  was  among  the  herdsmen  of  Thecua, 
which  he  saw  concerning  Israel  in  the  days  of  Oziah,  king  of  Juda, 


692  THE    PROPHECY    OF    AMOS. 

and  in  the  days  of  Jeroboam,  the  son  of  Joas,  king  of  Israel,  two 
years  before  the  earthquake.^ 

2.  And  he  said :  The  Lord  will  roar  from  Sion,^  and  utter  His 
voice  from  Jerusalem :  and  the  beautiful  places  of  the  shepherds  shall 
mourn  f  and  the  top  of  CarmeP  shall  wither. 

3.  Thus  saith  the  Lord :  For  three  crimes  of  Damascus,  and  for 
four  I  will  not  convert  it  :^  because  they  have  thrashed  Galaad^  with 
iron  wains. 

4.  And  I  will  send  a  fire  into  the  house  of  Azael  :^  and  it  shall 
devour  the  houses  of  Benadad.^ 

5.  And  I  will  break  the  bar^  of  Damascus  :  and  I  will  cut  off  the 
inhabitants  from  the  plain  of  the  idol,^°  and  him  that  holdeth  the 
sceptre  from  the  house  of  pleasure  :^^  and  the  people  of  Syria  shall 
be  carried  away  to  Cyrene,^^  saith  the  Lord. 

6.  Thus  saith  the  Lord :  For  three  crimes  of  Gaza,^^  and  for  four 


*  Zach.  14  :  5.  Josephus  states  that  this  took  place  on  occasion  of  Oziah,  who  was  also  called  Azariah, 
taking  on  him  to  offer  incense,  2  Par.  26  :  16;  hut  the  coincidence  of  these  events  is  not  certain.  Accord- 
ing to  St.  Jerome,  Sardanapalus  at  that  time  reigned  over  the  Assyrians,  and  Procas  Silvias  reigned 
among  the  Latins,  a  short  time  before  the  foundation  of  Rome. 

"  Jer.  25  :  30;  Joel  3  :  16.  The  Divine  threats  against  sinners  are  thus  expressed:  "Amos  the  shep- 
herd, not  in  cultivated  grounds,  planted  with  trees  and  vines,  or  amidst  forests  and  green  meadows,  but 
in  a  wild  and  vast  desert,  in  which  the  fierceness  of  lions  is  witnessed  in  the  slaughter  of  the  sheep,  em- 
ployed language  suited  to  bis  occupation,  styling  the  awful  voice  of  the  Lord,  a  roaring  of  lions."  St. 
Jerome. 

'  P.  "  Shall  mourn."  The  form  of  H,  is  of  the  past  time,  but  it  has  a  future  signification,  sceva  being 
placed  under  the  conjunction,  and  verbs  in  the  future  preceding.    V.  represents  the  text  closely. 

*  The  celebrated  mountain  near  the  coast  of  the  Mediterranean.  The  withering  of  the  trees  on  its 
summit  is  stated  to  express  the  effect  of  the  Divine  voice  on  all  nature. 

*  P.  "Will  not  turn  away  the  punishment  thereof."  The  same  verb  is  found  Numb.  23  :  20,  where  it 
means  to  reverse,  or  recall.  Tnfra  6:9;  11  :  13.  The  phrase  seems  to  mean,  that  on  account  of  re- 
peated transgressions,  God  is  resolved  to  execute  His  threats :  "  If  he  (the  Syrian  king)  had  persecuted 
My  people  once  or  twice,  I  would  pardon  him  :  but  now  that  he  proves  cruel  three  and  four  times,  so  as 
to  crush  the  multitude  of  captives  under  iron  wains,  should  I  not  punish  him  severely  ?"  St.  Jerome. 
The  number  of  times  is  indefinite.  Machines  are  alluded  to,  having  iron  wheels  so  contrived,  that  the 
stubble  and  straw,  which  remained  after  the  grain  had  been  gathered,  were  chopped  and  cut  small  for 
the  feed  of  cattle. 

0  The  inhabitants  of  Galaad,  east  of  the  Jordan,  namely,  the  tribes  of  Ruben  and  Qad,  and  half  the 
tribe  of  Manasses. 

"*  King  of  Syria.    St  Jerome  thinks  that  his  house  is  mentioned,  because  he  was  no  longer  alive. 

*  His  successor,  the  second  of  that  name.  These  two  kings  are  mentioned  as  notorious  for  cruelty  to 
the  Israelites.  The  flourishing  state  of  Syria  under  their  government  made  the  punishment  more  remark- 
able. 

*  Bar  is  put  for  bars,  by  which  the  gates  of  tlie  city  were  strengthened. 

"  P.  "  The  plain  of  Aven."  L.  "  The  valley."  It  is  situated  between  the  two  ranges  of  mountains, 
Libanus  and  Anti-Libanus.    The  same  term  with  different  points  means  "idol." 

"  P.  "  Eden  :"  it  is  the  name  of  a  region  of  Libanus  descending  towards  the  valleys  of  Coelosyria. 

'3  P.  "  Kir."  The  country  near  the  river  Cyr,  with  the  Araxis,  which  flows  into  the  Caspian  Sea, 
appears  to  be  meant. 

"  The  chief  town  of  the  Philistines  on  the  sea-coast. 


AMOS  I.  693 

I  will  not  convert  it  :^^  because  they  have  carried  away  a  perfect  cap- 
tivity^^ to  shut  them  up  in  Edom.^^ 

7.  And  I  will  send  a  fire  on  the  wall  of  Gaza,  and  it  shall  devour 
the  houses  thereof. 

8.  And  I  will  cut  off  the  inhabitants  from  Azotus,  and  him  that 
holdeth  the  sceptre  from  Ascalon  :^'^  and  I  will  turn  My  hand  against 
Accaron:^^  and  the  rest  of  the  Philistines^^  shall  perish,  saith  the 
Lord  God. 

9.  Thus  saith  the  Lord :  For  three  crimes  of  Tyre,  and  for  four  I 
will  not  convert  it :  because  they  have  shut  up  an  entire  captivity^''  in 
Edom,  and  have  not  remembered  the  covenant  of  brethren.^^ 

10.  And  I  will  send  a  fire  upon  the  wall  of  Tyre ;  and  it  shall 
devour  the  houses  thereof. 

11.  Thus  saith  the  Lord :  For  three  crimes  of  Edom,  and  for  four 
I  will  not  convert  him :  because  he  hath  pursued  his  brother^^  with 
the  sword,  and  hath  cast  off  all  pity,  and  hath  carried  on  his  fury, 
and  hath  kept  his  wrath  to  the  end. 

12.  I  will  send  a  fire  into  Theman,^^  and  it  shall  devour  the  houses 
of  Bosra. 

13.  Thus  saith  the  Lord :  For  three  crimes  of  the  children  of 
Ammon,  and  for  four  I  will  not  convert  him :  because  he  hath  ript 
up  the  women  with  child^^  of  Galaad  to  enlarge  his  border.^ 

14.  And  I  will  kindle  a  fire  in  the  wall  of  Rabba  :^^  and  it  shall 
devour  the  houses  thereof  with  shouting  in  the  day  of  battle,  and  with 
a  whirlwind  in  the  day  of  trouble. 

15.  And  Melchom^  shall  go  into  captivity,  both  he,  and  his  princes 
together,  saith  the  Lord. 


"  "  What  He  saysis  this  :  I  awaited  a  long  time  that  they  might  do  penance,  and  I  was  unwilling  to 
punish  their  sin,  in  order  that  they  being  converted  at  length  might  receive  pardon :  but  since  they 
repeat  their  crimes  three  and  four  times,  I  am  forced  to  change  My  determination,  and  to  chastise  the 
transgressors."  St.  Jerome. 

lb  p  u  rpjjg  -yyijoie  captivity"— numerous  captives. 

^^  To  deliver  them  over  to  the  Idumeans,  tlieir  cruel  enemies. 

"  Another  chief  city,  the  residence  of  a  Philistine  prince.  ^^  A  Philistine  city. 

"  St.  Jerome  understands  it  of  the  minor  towns.  Those  persons  who  escaped  former  invasions  may 
also  be  understood. 

^  Numerous  captives  were  delivered  over  by  them  to  the  Idumeans. 

-'■  Solomon  and  Hiram  king  of  Tyre  were  joined  as  brethren  in  alliance. 

•^  The  Israelites,  descendants  of  Jacob,  brother  of  Esau. 

'■^  A  city  of  Idumea.    Bosra  belonged  to  the  same  country. 

^  This  atrocity  was  actually  committed.     4  Kings  8  :  12 ;  15  :  16  ;  Osee  14  :  1. 

2'  The  Ammonites  practised  these  cruelties  with  a  view  to  increase  their  territory,  having  extirpated 
the  former  inhabitants. 

*  In  the  land  of  the  Ammonites. 

^  P.  "  Their  king."    St.  Jerome  took  it  to  be  a  proper  name. 


694  THE    PROPHECY    OF    AMOS. 


CHAPTER   11. 


THE    JUDGMENTS   WITH   WHICH    GOD    THREATENS   MOAB,  JUDA,  AND    ISRAEL,  FOR   THEIR 
SINS,  AND    THEIR   INGRATITUDE. 

1.  Thus  saith  the  Lord :  For  three  crimes  of  Moab,  and  for  four 
I  will  not  convert  him  :^  because  he  hath  burnt  the  bones  of  the  king 
of  Edom  even  to  ashes.^ 

2.  And  I  will  send  a  fire  into  Moab :  and  it  shall  devour  the  houses^ 
of  Carioth  :*  and  Moab  shall  die  with  a  noise,  with  the  sound  of  the 
trumpet : 

3.  And  I  will  cut  off  the  judge  from  the  midst  thereof,  and  will 
slay  all  her  princes  with  him,  saith  the  Lord. 

4.  Thus  saith  the  Lord :  For  three  crimes  of  Juda,  and  for  four 
I  will  not  convert  him :  because  he  hath  cast  away  the  law  of  the 
Lord,  and  hath  not  kept  His  commandments  :^  for  their  idols  have 
caused  them  to  err,  after  which  their  fathers  have  walked. 

5.  And  I  will  send  a  fire  into  Juda  :  and  it  shall  devour  the  houses^ 
of  Jerusalem. 

6.  Thus  saith  the  Lord :  For  three  crimes  of  Israel,^  and  for  four 
I  will  not  convert  him :  because  he  hath  sold  the  just  man  for  silver, 
and  the  poor  man  for  a  pair  of  shoes.^ 

7.  They  bruise  the  heads  of  the  poor  upon  the  dust  of  the  earth,^ 
and  turn  aside  the  way  of  the  humble  :  and  the  son  and  his  father 
have  gone  to  the  same  young  woman^®  to  profane  My  holy  name. 

8.  And  they  sat  down  upon  garments  laid  to  pledge  by  every  altar," 
and  drank  the  wine  of  the  condemned^^  in  the  house  of  their  God. 

'  Supra  1:3.  ^ 

'  P.  "Into  lime."  St.  Jerome  remarks,  that  "  the  bones  which  had  been  buried  of  the  king  of  Idu- 
mea,  who  had  marched  against  Moab,  with  Joram  king  of  Israel  and  Josaphat  king  of  Juda,  were  after- 
wards taken  up  and  burnt  by  the  Moabites,  to  satisfy  their  vindictive  feeling." 

'  Palaces.  *  A  city  in  the  land  of  Moab. 

•  The  other  nations  are  reproached  with  Tiolating  the  natural  law;  Juda  is  charged  with  transgress- 
ing the  Divine  law  given  especially  to  it. 

•  11.  P.  «'  Palaces." 

''  The  other  reproofs  were  designed  to  prepare  the  way  for  this  addressed  to  Israel,  the  chief  sulgect  of 
the  ministry  of  this  prophet. 

'  This  implies  the  sacrifice  of  the  rights  of  a  poor  but  Just  man  for  a  paltry  consideration. 

'  P.  "  That  pant  after  the  dust  of  the  earth  on  the  head  of  the  poor."  L.  •'  That  are  eager  after  the 
dust,"  Ac.  This  is  understood  of  their  desire  by  harsh  treatment  of  the  poor  to  make  them  sorrowful, 
with  dust  on  their  head  like  mourners. 

'"  Incestuous  connections  dishonor  God,  whose  law  enforces  the  natural  prohibition.  Lev.  18  :  IS. 

"  The  prophet  insists  on  this  circumstance,  because  the  law  required  the  coverlet  to  be  restored  before 
night  to  the  owner  who  had  given  it  in  pledge.  They,  nevertheless,  retained  pledged  garments  and 
slept  in  them  near  the  many  altars,  which  they  had  erected  instead  of  one,  which  God  had  commanded  to 
be  bailt  "  Wine  procured  by  unjust  fines  imposed  on  persons  arraigned  before  them. 


AMOS    III.  095 

9.  Yet  I  cast  out  the  Amorite^^  before  their  face  :  whose  height  was 
like  the  height  of  cedars,  and  who  was  strong  as  an  oak  :^^  and  I 
destroyed  his  fruit  from  above,  and  his  roots  beneath. 

10.  It  is  I  that  brought  you  up  out  of  the  land  of  Egypt  :^^  and  I 
led  you  forty  years  through  the  wilderness,  that  ye  might  possess  the 
land  of  the  Amorite. 

11.  And  I  raised  up  of  your  sons  for  prophets,  and  of  your  young 
men  for  Nazarites.^^  Is  it  not  so,  0  ye  children  of  Israel,  saith  the 
Lord? 

12.  And  ye  present  wine  to  the  Nazarites,^''  and  command  the 
prophets,  saying :   Prophesy  not. 

13.  Behold  I  will  screak  under  you,  as  a  wain  screaketh  that  is 
laden  with  hay.^^ 

14.  And  flight  shall  perish  from  the  swift  ;^^  and  the  valiant  shall 
not  possess  his  strength ;  neither  shall  the  strong  save  his  life. 

15.  And  he  that  holdeth  the  bow  shall  not  stand  f^  and  the  swift 
of  foot  shall  not  escape ;  neither  shall  the  rider  of  the  horse  save  his 
life. 

16.  And  the  stout  of  heart  among  the  valiant  shall  flee  away 
naked^^  in  that  day,  saith  the  Lord. 


CHAPTER   IIL 

THE    EVILS    THAT    SHALL   FALL   UPON   ISRAEL   FOR   THEIR   SINS. 

1.  Hear  the  word  that  the  Lord  hath  spoken  concerning  you,  0 
ye  children  of  Israel  ;^  concerning  the  whole  family  that  I  brought  up 
out  of  the  land  of  Egypt,  saying : 


"  As  the  chief  nation  they  are  put  for  Canaanites  generally.  Numb.  21 :  21,  24;  Deut.  2  :  24. 

^*  The  apparent  strength  of  their  position  in  the  land  is  expressed  by  these  bold  images. 

»  Exod.  14  :  21 ;  Deut.  8  :  2. 

^^  Devoted  by  vow  to  abstinence  and  religious  duties.  It  was  a  special  favor  on  the  part  of  God  to 
raise  up  such  persons  among  them. 

*■'  In  manifest  opposition  to  the  law. 

18  p  "Full  of  sheaves."  This  image  is  characteristic  of  this  prophet.  It  is  by  no  means  vulgar,  but 
rather  elegant,  as  R.  observes.  As  a  wagon  overladen  with  sheaves  screaks,  so  God  threatens  that  in 
consequence  of  the  great  burden  of  their  sins,  He  will  cause  them  to  be  straitened  and  to  cry  through 
distress.  St.  Jerome  refers  it  to  God,  who  no  longer  bearing  their  excesses,  shall  cry  out  to  the  effect 
about  to  be  stated. 

"  The  swift  shall  fail  in  their  attempts  to  escape,  the  opportunity  being  wanting. 

^  The  archer  shall  not  be  able  to  maintain  his  position,  so  as  to  discharge  his  arrows. 

°*  In  consternation,  and  precipitately. 
^  This  regards  the  whole  people,  all  the  descendants  of  Jacob. 


696  THE/  PROPHECY    OF    AMOS. 

2.  You  only  have  I  known^  of  all  the  families  of  the  earth :  there- 
fore' will  I  punish*  you  for  all  your  iniquities. 

3.  Shall  two  walk  together,  except  they  be  agreed  ?^ 

4.  Will  a  lion  roar  in  the  forest,  if  he  have  no  prey  ?^  will  the 
lion's  whelp  cry  out  of  his  den,  if  he  have  taken  nothing  ? 

5.  Will  the  bird  fall  into  the  snare  upon  the  earth  if  there  be  no 
fowler  V  Shall  the  snare  be  taken  up  from  the  earth,  before  it  hath 
taken  somewhat  ?^ 

6.  Shall  the  trumpet  sound  in  a  city,  and  the  people  not  be  afraid?^ 
shall  there  be  evil  in  a  city,  which  the  Lord  hath  not  done  ?^*^ 

7.  For  the  Lord  God  doeth  nothing  without  revealing  His  secrets 
to  His  servants  the  prophets. ^^ 

8.  The  lion  shall  roar,^^  who  will  not  fear  ?  The  Lord  God  hath 
spoken  ;  who  shall  not  prophesy  ? 

9.  Publish  it  in  the  houses^^  of  Azotus,  and  in  the  houses  of  the 
land  of  Egypt,  and  say :  Assemble  yourselves  upon  the  mountains  of 
Samaria,  and  behold  the  many  follies^*  in  the  midst  thereof,  and  them 
that  suffer  oppression  in  the  inner  rooms  thereof. 

10.  And  they  know  not  to  do  right,  saith  the  Lord,  who  store  up 
iniquity,  and  robberies  in  their  houses. 

11.  Therefore  thus  saith  the  Lord  God  :  The  land  shall  be  in  tribu- 


*  Affectionately,  as  a  father  knows  his  children. 

'  The  favors  of  God,  -when  not  corresponded  to,  provoke  punishment. 

*  Lit.  "  Visit  upon  you."  St.  Jerome  observes  :  "  He  said  excellently :  I  will  visit,  not  I  will  strike, 
for  the  scourge  is  at  once  a  visitation  and  a  cure." 

'  The  application  of  this  similitude  is,  that  as  the  company  of  two  persons  in  walking  shows  their 
agreement  to  that  effect,  so  the  announcement  of  the  Divine  judgments  by  the  prophet  shows,  that  he 
has  been  made  acquainted  with  them  by  God,  and  commissioned  to  declare  them. 

*  The  lion  roars  when  its  prey  is  in  sight :  the  cry  of  its  whelp  from  its  den  is  a  token  that  prey  lies 
before  it.  In  like  manner  the  voice  of  God  threatening  sinners  with  punishment,  is  a  certain  sign  that 
it  is  impending. 

'  P.  "No  gin." 

*  It  is  not  usually  removed  until  it  has  served  the  purpose  for  which  it  was  set.  The  threats  of  God 
shall  not  be  withdrawn,  unle^^s  sinners  repent. 

'  As  fear  is  excited  by  the  sound  of  a  trumpet  announcing  hostilities,  so  the  prophetic  announcements 
should  inspire  salutary  terror. 

'"  All  the  calamities  with  which  cities  are  visited,  are  from  God,  who  punishes  the  sins  of  men.  The 
prophet  is  not  treating  of  moral  evil,  which  must  be  ascribed  to  the  free  act  of  man.  "  The  evil  which 
the  Lord  doth  in  the  city,  is  not  contrary  to  virtue,  but  it  is  affliction  and  torment,  of  which  we  read: 
•  Sufficient  for  the  day  is  the  evil  thereof,'  namely,  tribulation  and  distress."  St.  Jerome. 

"  The  evils  that  were  experienced,  were  preceded  by  the  warning  voice  of  the  prophets.  "The  merciftil 
and  good  God  always  announces  future  things,  that  lie  may  not  be  forced  to  inflict  punishment.  What 
heretics  impiously  represent  as  severe,  savage,  and  cruel,  and  the  act  of  a  judge,  we  refer  to  the  greatness 
of  Ilis  mercy,  since  He  does  not  inflict  punishment  without  previously  announcing  it :  <or  by  foretelling 
He  manifests  His  unwillingness  to  punish  delinquents."  Jdem. 

"  A  MS.,  126  K.,  has  the  future  tense.  Who  dnres  resist  the  Divine  will  impelling  him  to  prophesy: 
*'  If  at  the  voice  of  the  lion  all  tremble,  and  all  animals  are  terrified,  shall  we  not  prophesy,  shall  we  not 
speak  when  God  orders  us  to  speak,  and  to  declare  to  the  people  the  punishments  which  impend?"  Idem. 

"  P.  *♦  Palaces."  "  P.  "  Tumults." 


AMOS  IV.  697 

lation,  and  shall  be  compassed  about  :^^  and  tby  strength  shall  be 
taken  away  from  thee ;  and  thy  houses  shall  be  spoiled. 

12.  Thus  saith  the  Lord :  As  if  a  shepherd  should  get  out  of  the 
lion's  mouth  two  legs,  or  the  tip  of  the  ear  :^^  so  shall  the  children 
of  Israel  be  taken  out  that  dwell  in  Samaria,  on  a  corner  of  a  bed,^^ 
and  on  the  couch  of  Damascus. 

13.  Hear  ye  and  testify  in  the  house  of  Jacob,  saith  the  Lord  the 
God  of  hosts : 

14.  That  in  the  day  when  I  shall  punish^^  the  transgressions  of 
Israel,  I  will  smite  him,  and  the  altars  of  Bethel :  and  the  horns  of 
the  altar  shall  be  cut  off,  and  shall  fall  to  the  ground. 

15.  And  I  will  strike  the  winter-house  with  the  summer-house : 
and  the  houses  of  ivory^^  shall  perish ;  and  many  houses  shall  be 
destroyed,  saith  the  Lord. 


CHAPTER   lY. 

THE   ISRAELITES   ARE    REPROVED    FOR   THEIR    OPPRESSING   THE   POOR,  FOR   THEIR 
IDOLATRY,  AND    THEIR   INCORRIGIBLENESS. 

1.  Hear  this  word,  ye  fat  kine^  that  are  in  the  mountains  of  Sa- 
maria :  ye  that  oppress  the  needy,  and  crush  the  poor ;  that  say  to 
your  masters  :^  Bring,  and  we  will  drink. ^ 

2.  The  Lord  God  hath  sworn  by  His  Holiness,^  that  lo,  the  days 


"  p.  "An  adversary  there  shall  be  even  round  about  the  land."  The  phrase  is  elliptical.  The  inya- 
sion  of  an  enemy  is  predicted,  who  is  to  spread  desolation.  St.  Jerome  explains  it  of  the  Assyrian  army. 
1^  "  He  borrows  an  example  from  what  he  had  often  seen,  and  states  that  the  slight  remains  of  the  ten 
tribes  shall  be  rescued  from  the  hands  of  the  Assyrians,  as  a  shepherd  rescues  from  the  lion's  jaws  two 
legs  or  the  tip  of  the  ear,  the  rest  of  the  sheep  being  devoured."  St.  Jerome.  The  shepherd  was  liable  to 
be  called  on  to  make  restitution  of  the  lost  sheep,  unless  he  could  show  how  the  animal  had  perished,  by 
exhibiting  at  least  some  small  piece  of  its  remains.  Exod.  22  :  13. 

"  On  the  edge  of  a  bed,  where  they  lay  without  fear  of  danger.  Allusion  is  made  to  the  league  between 
the  Israelites  and  Syrians,  "The  children  of  Samaria  resting  confident  in  the  aid  of  the  Syrians,  and 
promising  themselves  victory,  dwell  in  their  country,  as  resting  on  a  bed  or  couch,  that  as  a  weary  man 
reposes  on  a  bed,  so  they  may  repair  their  strength  by  the  aid  of  a  neighboring  nation."  St.  Jerome. 

"  H.  means  to  visit,  which  is  taken  for  punishing.  Cospero  is  pleonastic.  Jer.  20  :  10.  The  altars  shall 
be  stricken  down  in  the  general  visitation. 

"  Adorned  with  ivory  encased  in  its  walls,  or  furniture. 

^  Rich  and  powerful  men  are  presented  under  this  image,  which  suits  a  shepherd. 
"  R.  insists  that  the  plural  form  always  means  a  singular  of  excellence  :  "  to  their  master,"  namely, 
the  king.    P.  "Their  masters." 

^  St.  Jerome  interprets  this  as  a  demand  for  freedom  to  oppress  and  spread  desolation  around  them. 
*  This  is  a  very  solemn  confirmation  of  His  threat,  by  His  essential  sanctity  and  perfection. 


THE    PROPHECY    OF    AMOS. 

shall  come  upon  you  when  they  shall  lift  you  up  on  pikes,^  and  what 
shall  remain  of  you  in  boiling  pots.^ 

3.  And  ye  shall  go  out  at  the  breaches'^  one  over  against  the  other  :^ 
and  ye  shall  be  cast  forth^  into  Armon,^^  saith  the  Lord. 

4.  Come  ye  to  Bethel,  and  do  wickedly  ;^^  to  Galgal,  and  multiply 
transgressions :  and  bring  in  the  morning  your  victims,  your  tithes 
in  three  days.^^ 

5.  And  offer  a  sacrifice  of  praise  with  leaven:  and  calP^  free- 
ofierings,  and  proclaim  it :  for  so  ye  would  do/^  0  children  of  Israel, 
saith  the  Lord  God. 

6.  Whereupon  I  also  have  given  you  dulness"  of  teeth  in  all  your 
cities,  and  want  of  bread  in  all  your  places  :  yet  ye  have  not  returned 
to  Me,  saith  the  Lord. 

7.  I  also  have  withholden  the  rain  from  you  when  there  were  yet 
three  months  to  the  harvest  ;^®  and  I  caused  it  to  rain  upon  one  city, 
and  caused  it  not  to  rain  upon  another  city :  one  piece  was  rained 
upon :  and  the  piece  whereupon  I  rained  not,  withered. 

8.  And  two  and  three  cities  went^^  to  one  city  to  drink  water,  and 
were  not  filled ;  yet  ye  returned  not  to  Me,  saith  the  Lord. 


*  p.  "  He  will  take  you  away  with  hooks."  H.  means  thorns,  which  were  used  as  hooks  in  fishing. 
St.  Jerome,  after  Theodotion,  understands  by  it  pikes  or  spears  used  in  battle.  "  He"  is  not  referred  to 
God,  but  to  any  one,  or  it  may  be  rendered  "  they."  The  facility  with  which  the  Israelites  would  be  sub- 
dued, may  be  represented  by  their  being  caught  as  with  fishing-hooks. 

^  P.  "  Your  posterity  with  fish-hooks."  The  former  term  may  be  understood  of  those  who  remain 
after  the  first  onset  of  the  enemy.  The  latter  means  "pots"  in  Exod.  27  :  3,  and  other  passages;  but 
Kimchi  and  others  take  it  in  this  place  for  fish- hooks.  St.  Jerome  explains  it :  "  As  a  boiling  pot  mixes 
up  together  small  fishes,  so  the  kine  of  Basan  should  be  overwhelmed  with  the  miseries  of  the  captivity, 
without  any  regard  to  rank." 

^  Of  the  wall,  the  enemy  having  made  many  breaches. 

•  Each  one  at  the  breach  before  him.  '  R.  lakes  it  passively,  as  the  ancients. 

"  R.  takes  this  as  a  proper  name,  although  he  is  unable  to  determine  what  place  it  designates.  Many, 
with  Symmachus,  understand  Armenia.    P.  "  Ye  shall  cast  them  into  the  palace." 

'*  This  is  said  ironically.  As  they  are  obstinate,  the  prophet  bids  them  multiply  their  sins,  so  as  to 
provoke  speedier  punishment 

"  P.  "  After  three  years."  V.  gives  the  text  literally.  Aben  Ezra  thinks,  that  in  order  to  increase  the 
force  of  the  irony,  three  days  were  put  instead  of  three  years,  which  were  prescribed  in  the  law  for  the 
offering  of  tithes  for  widows,  orphans,  strangers,  and  the  poor  of  the  land.  Deut.  14  :  28 ;  26  :  12.  Let 
them,  if  they  will,  do  for  their  idols,  every  three  days,  what  God  required  to  be  done  every  third  year. 

"  Invite  the  people  to  make  them. 

"  Such  is  your  perverse  disposition.    The  irony  of  the  preceding  exhortation  is  thus  declared. 

"  P.  "Cleanness."  Famine  ia  expressed  by  the  cleanness  of  the  teeth  for  want  of  food.  Chald.,  Syr., 
render  it  aa  V. 

'**  In  the  spring,  at  the  end  of  April,  three  months  before  the  wheat  harvest,  when  rain  was  much 
wanting. 

^''  "Lest  they  should  suppose  that  this  happened  to  the  cities  and  peoples  by  a  law  of  nature,  the  influ- 
ence of  the  stars,  and  the  variety  of  the  seasons,  lie  says  that  He  rains  on  one  city  and  the  surrounding 
country,  whilst  He  withholds  rain  from  another,  so  that  two  cities  have  recourse  to  another,  without 
receiving  a  sufficient  supply  of  water.  As  He  did  this  not  to  punish,  but  to  correct  them,  He  reproaches 
those  who  still  continued  delinquent"  St.  Jerome. 


AMOS  V.  699 

9.  I  struck  you  with  a  burning  wind,^^  and  with  mildew :  the 
palmer-worm  hath  eaten  up  your  many  gardens,  and  your  vineyards, 
your  olive-groves,  and  fig-groves ;  yet  ye  returned  not  to  Me,  saith 
the  Lord. 

10.  I  sent  death  upon  you  in  the  w^ay  of  Egypt :  I  slew  your  young 
men  with  the  sword,  even  to  the  carrying^^  away  of  your  horses :  and 
I  made  the  stench  of  your  camp  to  come  up  into  your  nostrils :  yet 
ye  returned  not  to  Me,  saith  the  Lord. 

11.  I  destroyed  some  of  you,  as  God^  destroyed  Sodom  and  Go- 
morra ;  and  ye  were  as  a  firebrand  plucked  out  of  the  burning :  yet 
ye  returned  not  to  Me,  saith  the  Lord. 

12.  Therefore  I  will  do  these  things  to  thee,  0  Israel :  and  after  I 
shall  have  done  these  things  to  thee,  prepare  to  meet  thy  God,  0 
Israel.^^ 

13.  For  behold,  He  that  formeth  the  mountains,  and  createth  the 
wind,  and  declareth  His  w^ord  to  man,  He  that  maketh  the  morning 
mist,  and  walketh  up  the  high  places  of  the  earth :  the  Lord  the  God 
of  hosts  is  His  name. 


CHAPTER   V. 

A  LAMENTATION  FOR  ISRAEL  :  AN  EXHORTATION  TO  RETURN  TO  GOD. 

1.  Heae  ye  this  word,  which  I  take  up  concerning  you  for  a  lamen- 
tation.    The  house  of  IsraeP  is  fallen,  and  it  shall  rise  no  more. 

2.  The  virgin  of  Israel  is  cast  down  upon  her  land,^  there  is  none 
to  raise  her  up. 

3.  For  thus  saith  the  Lord  God  :  The  city,  out  of  which  came  forth 
a  thousand,  there  shall  be  left  in  it  a  hundred  :  and  out  of  which  there 
came  a  hundred,  there  shall  be  left  in  it  ten,  in  the  house  of  Israel.^ 

"  Ag!?.  2  :  18.    The  loss  of  their  fruits,  which  were  blasted,  did  not  move  them  to  repentance. 

"  Their  young  men  slain  in  battle,  their  horses  carried  off  by  the  enemy,  and  the  dreadful  state  of 
their  camp  in  consequence  of  the  multitude  of  the  slain,  did  not  move  them. 

^  Gen.  19  :  24.    It  is  not  unusual  to  refer  thus  to  God,  whilst  speaking  in  His  name. 

-^  This  is  an  exhortation  to  repentance,  in  order  to  appease  God.  Some  take  it  ironically,  as  if  Israel 
were  challenged  to  resist  God,  who  is  so  powerful. 

^  P.  "  0  house  of  Israel."  This  is  connected  with  the  preceding  sentence :  the  division  of  sentences  in 
V.  is  different. 

'  The  kingdom  is  figuratively  called  a  virgin,  "  because  as  such  she  was  originally  united  to  God,"  as 
St.  Jerome  remarks.    She  is  represented  as  fallen  and  forsaken. 

^  The  number  that  went  forth  from  her  gates  denotes  her  inhabitants,  who  went  in  and  out.  It  may, 
however,  be  specially  understood  of  those  who  went  forth  to  battle. 


700  THE    PROPHECY    OF    AMOS. 

4.  For  thus  saith  the  Lord  to  the  house  of  Israel :  Seek  ye  Me, 
and  ye  shall  live."* 

5.  But  seek  not  Bethel,  and  go  not  into  Galgal ;  neither  shall  ye 
pass  over  to  Bersahee  :  for  Galgal  shall  go  into  captivity  ;^  and  Bethel 
shall  be  unprofitable.^ 

6.  Seek  ye  the  Lord,  and  live :  lest  the  house  of  Joseph  be  burnt 
with  fire,^  and  it  devour,  and  there  be  none  to  quench  Bethel.^ 

7.  Ye  that  turn  judgment  into  wormwood,^  and  forsake  justice  in 
the  land,^^ 

8.  Seek  Him  that  maketh  Arcturus  and  Orion,"  and  that  turneth 
darkness  into  morning,  and  that  changeth  day  into  night :  that  calleth 
the  waters  of  the  sea^^  and  poureth  them  out  upon  the  face  of  the 
earth  :  The  Lord  is  His  name. 

9.  He  that  with  a  smile  bringeth  destruction  upon  the  strong,  and 
waste  upon  the  mighty. ^^ 

10.  They  hate  him  that  rebuketh  in  the  gate  :^^  and  abhor  him 
that  speaketh  uprightly. 

11.  Therefore  because  ye  rob^^  the  poor,  and  take  the  choice 
prey^^  from  him,  ye  shall  build  houses  with  square  stone,  and  shall 
not  dwell  in  them  :  ye  shall  plant  most  delightful  vineyards,  and  shall 
not  drink  the  wine  of  them.^'^ 


*  Life  is  promised  to  those  who  seek  God  with  earnestness. 

*  There  is  a  striking  allusion,  or  paronomasia  in  the  text.  The  town  was  in  the  tribe  of  Ephraim,  near 
the  confines  of  Benjamin. 

"  P.  "  Shall  come  to  nought:"  in  consequence  of  the  rain  worship  of  the  calves  practised  there. 

'  P.  "  Lest  he  break  out  like  fire  in  the  house  of  Joseph,"— lest  God  take  vengeance  of  the  kingdom  of 
Bamaria,  Ephraim  being  the  son  of  Joseph. 

«  P.  "In  Bethel."  This  place  is  specially  mentioned  as  provoking  the  Divine  anger.  Chald.  "Lest 
there  be  none  to  quench  the  fire  on  account  of  your  sins,  who  worshipped  idols  in  Bethel." 

9  Judgment,  the  sentence  of  lawful  tribunals,  is  of  itself  agreeable  to  the  general  feeling  of  mankind, 
but  when  perverted,  it  is  as  wormwood,  bitter  and  hateful.    The  prophet  reproves  the  judges  as  unjust. 

^°  Oast  it  to  the  ground. 

a  p   <iThe  seven  stars  and  Orion."    The  text  has  Chima  and  Chasil. 

«  Infra  9  :  6. 

"  The  text  seems  to  mean  :  He  who  refreshes  (strengthens)  the  spoiled  (the  weak  man)  against  the 
strong,  so  that  waste  comes  upon  the  fortress.  God  gives  strength  to  the  weak,  and  defeats  efforts  sup- 
ported with  great  human  power. 

»'  Ofliclal  rebuke  and  the  authoritative  declaration  of  right  seem  to  be  meant.  The  incorruptible 
judge  is  hated  by  the  wicked.  Grotius,  whom  R.  follows,  understands  it  thus:  ''They  who  are  in  the 
gate  (the  judges)  hate  him  who  rebukes,"— who  denounces  their  injustice. 

'»  P.  "  Your  treading  is  upon  the  poor."  L.  "  You  tread  down  upon  the  poor."  The  Chaldean  inter- 
preter gives  the  same  meaning  as  St.  Jerome,  who  says  :  "  Lest  Israel  should  imagine  that  he  was  delivered 
over  to  his  enemies  in  punishment  of  idolatry  alone,  the  prophet  adds  the  other  crimes  which  he  com- 
mitted in  consequence  of  abandoning  the  true  religion.  You  plundered,  he  says,  the  poor  man.  taking 
from  hini  who  had  scarcely  the  necessaries  of  life,  and  applying  to  your  own  use  whatever  precious  and 
beautiful  articles  you  saw  in  his  possession." 

18  p_  uyg  ^aiie  from  him  burdens  of  wheat."    L.  "Onerous  contributions." 

"  Soph.  1  :  13.  In  punishment  of  their  oppression  of  the  poor,  they  are  threatened  with  the  loss  of 
their  splendid  mansions  and  fruitful  vineyards. 


AMOS    V.  701 

12.  Because  I  know  your  manifold  crimes,  and  your  grievous  sins  :^^ 
enemies  of  the  just,  taking  bribes,  and  oppressing  the  poor  in  the 
gate. 

13.  Therefore  the  prudent  shall  keep  silence  at  that  time;  for  it  is 
an  evil  time.^^ 

14.  Seek  ye  good,  and  not  evil,  that  ye  may  live :  and  the  Lord, 
the  God  of  hosts,  will  be  with  you,  as  ye  have  said.^^ 

15.  Hate  evil,  and  love  good,^^  and  establish  judgment^^  in  the 
gate  :  it  may  be^  the  Lord,  the  God  of  hosts,  may  have  mercy  on  the 
remnant  of  Joseph. 

16.  Therefore  thus  saith  the  Lord,  the  God  of  hosts,  the  sovereign 
Lord  :  In  every  street  there  shall  he  wailing ;  and  in  all  places  that 
are  without,^  they  shall  say  :  Alas,  alas  !  and  they  shall  call  the  hus- 
bandman^ to  mourning,  and  such  as  are  skilful  in  lamentation  to 
lament. 

17.  And  in  all  vineyards^^  there  shall  be  wailing :  because  I  will 
pass  through  in  the  midst  of  thee,  saith  the  Lord. 

18.  Woe  to  them  that  desire  the  day  of  the  Lord  -^  to  what  end  is 
it  for  you  ?  the  day  of  the  Lord  is  darkness,  and  not  light.^^ 

19.  As  if  a  man  should  flee  from  a  lion,  and  a  bear  should  meet 
him  :  or  enter  into  the  house,  and  lean  with  his  hand  upon  the  wall, 
and  a  serpent  should  bite  him.^ 

20.  Shall  not  the  day  of  the  Lord  be  darkness,  and  not  light :  and 
obscurity,  and  no  brightness  in  it  ? 

21.  I  hate,  and  cast  away^  your  festivities  :  and  I  will  not  receive 
the  odor  of  your  assemblies. 


"  The  construction  requires  the  verh  substantive.  "  I  know  that  your  crimes  are  manifold,  and  your 
sins  grievous,  and  that  you  are  enemies  of  the  just,  and  that  you  take  bribes,  and  oppress  the  poor  in 
judgment."  St.  Jerome. 

"  "  He  that  is  poor  and  prudent,  when  he  shall  see  that  the  judge  is  bought  orer,  will  be  silent  at  that 
time,  for  it  is  an  evil  time."  St.  Jerome. 

^  They  already  cherished  the  hope  of  Divine  protection,  which  would  be  afforded  only  on  condition  of 
their  being  faithful. 

21  Ps.  96  :  10 ;  Rom.  12  ;  9.  *-  A  just  tribunal,  justice. 

='  Conversion  does  not  secure  ns  against  severe  visitations :  however,  it  affords  grounds  for  hope. 

='  P.  "  Highways." 

-'  On  account  of  the  desolation  of  the  country  and  want  of  provisions. 

^""^  "  That  where  before  matter  of  joy  was  found,  there  may  now  be  a  source  of  tears."   St.  Jerome. 

^  Jer.  30  :  7 ;  Joel  2:11;  Soph.  1  :  15.  The  prophet  seems  to  refer  to  those  who  possessed  a  desire  that 
the  appointed  time  of  vengeance  should  come,  through  a  confidence  that  the  threats  would  not  be  fulfilled  ; 
or  who  flattered  themselves  that  the  chastisements  would  be  light  and  transient.  He  assures  them  that 
the  Divine  visitation  shall  be  attended  with  gloom  and  sorrow. 

^  For  them,  in  consequence  of  their  delinquency. 

""  Sinners  may  expect  punishment  to  be  inflicted  in  some  way.  If  they  escape  one  chastisement,  they 
shall  fall  under  another. 

^  Isaiah  1  :  11 ;  Jer.  6  :  20 ;  Mai.  1 :  12,  P.  "  Despise."  God  rejects  all  idolatrous  assemblies.  He  also 
casts  away  all  who  unite  sin  with  His  worship. 


702  THE    PROPHECY    OF    AMOS. 

22.  And  if  ye  offer  Me  holocausts,  and  your  gifts,  I  will  not  re- 
ceive them :  neither  will  I  regard  the  vows^^  of  your  fat  beasts.^ 

23.  Take  away  from  Me  the  noise  of  thy  songs :  and^  I  will  not 
hear  the  canticles  of  thy  harp. 

24.  But  judgment  shall  be  revealed  as  water ,*^  and  justice  as  a 
mighty  torrent. 

25.  Did  ye  offer  victims  and  sacrifices^  to  Me  in  the  desert  for 
forty  years,  0  house  of  Israel  ? 

26.  But  ye  carried  a  tabernacle^  for  your  Moloch,  and  the  image^ 
of  your  idols,  the  star  of  your  god,  which  ye  made  to  yourselves.^ 

27.  And  I  will  cause  you  to  go  into  captivity  beyond  Damascus, 
saith  the  Lord,  the  Grod  of  hosts  is  His  name. 


CHAPTER  VL 

THE    DESOLATION   OF    ISRAEL    FOR   THEIR   PRIDE    AXD    LUXURY. 

1.  Woe  to  you  that  are  wealthy^  in  Sion,  and  to  you  that  have 
confidence  in  the  mountain  of  Samaria  :^  ye  great  men,  heads  of  the 
nations,'  that  go  in  with  state*  into  the  house  of  Israel. 

2.  Pass  ye  over  to  Chalane,^  and  see ;  and  go  from  thence  into 
Emath  the  great  f  and  go  down  into  Geth  of  the  Philistines,  and  to 
all  the  best  kingdoms  of  these  f  if  their  border  be  larger  than  your 
border : 


**  PeMe-offerings. 

"  The  &t  beasts  wbkh  yon  offer.    "  He  examines  not  the  greatness  of  the  sacrifices,  bnt  the  merits  and 
dispositions  of  those  who  offer  them."  St.  Jerome. 
"  P.  '•  For."    This  is  the  force  of  the  conjunction. 
•*  Shall  flow  freely  to  spread  blessings.  »*  Lit  Flourofferings.  Acts  7  :  42. 

*  L.  "  A  canopy."    It  was  probably  a  small  shrine. 

"  L.  "  Figure."    P.  "Chiun."    R.  insists  that  it  is  an  appellatire  noun,  not  a  proper  name. 

*  This  was  amasing^  with  so  many  eridences  of  Dirine  &Tor. 

«  P.  •*  At  ease."  L.  "Free  fh>m  care."  The  term  is  understood  of  those  that  enjoy  security,  being 
fearless  of  danger.  Those  of  Sion  are  first  addressed :  afterwards  those  of  Samaria.  St.  Jerome  under- 
stands the  Hebrew  of  persons  living  in  ease  and  abundance.  Luke  6  :  24. 

>  Confident  persons,  dwelling  in  Samaria,  who  feared  not  the  calamities  with  whieh  they  were  threa- 
tened. 

*  P.  **  Which  are  named  chief  of  the  nations."  The  leaders  of  the  Samaritans,  who  are  specially  ad- 
drMMd,  regarded  their  kingdom  as  a  kind  of  first  fruit  of  the  nations,  on  account  of  its  supposed  excel- 
lence.    A  similar  phrase  occurs  Numb.  24  :  20.     D*l  J  i'  generally  applied  to  heathen  nations. 

*  P.  **  To  whom  the  house  of  Israel  came,"  as  to  their  leaders.  St  Jerome  understood  it  of  their  gait 
and  manner,  whieh  savored  of  pomp  and  domination. 

*  Afterwards  called  Ctesiphon.  three  miles  from  Seleucia  of  Babylonia. 

*  To  the  north. 

^  T.  ''Be  they  better  than  these  kingdoms."  The  Israelites  are  direetad  to  consider  the  state  of  thOM 
countries,  and  compare  it  with  their  own,  that  they  may  the  better  appreciate  the  Dirine  favors. 


AMOS  VI.  T68 

3.  Ye  that  are  separated  unto  the  evil  day  :^  and  that  approach  to 
the  seat  of  iniquity.^ 

4.  Ye  that  sleep  upon  heds  of  ivory /^  and  are  wanton  on  your 
couches ;  that  eat  the  lambs  out  of  the  flock,  and  the  calves  out  of 
the  midst  of  the  herd : 

5.  Ye  that  sing  to  the  sound  of  the  psaltery :  like  David's,  they 
imagine  their  instruments  of  music  to  be  :^^ 

6.  That  drink  wine  in  bowls,  and  anoint  themselves  with  the  best 
perfumes :  and  they  are  not  concerned  for  the  affliction  of  Joseph." 

7.  Wherefore  now  they  shall  go  captive  at  the  head  of  them  that 
go  into  captivity :  and  the  company^^  of  the  luxurious  ones  shall  be 
taken  away. 

8.  The  Lord  God  hath  sworn  by  Himself,^*  saith  the  Lord,  the  God 
of  hosts  :  I  detest  the  pride''^  of  Jacob  ;  and  I  hate  his  houses,^^  and 
I  will  deliver  up  the  city,  with  the  inhabitants  thereof. 

9.  And  if  there  remain  ten  men  in  one  house,^'^  they  also  shall  die. 

10.  And  a  man's  kinsman  shall  take  him  up,  and  shall  burn  him,^* 
that  he  may  carry  the  bones  out  of  the  house :  and  he  shall  say  to 
him  that  is  in  the  inner  rooms  of  the  house  :  Is  there  yet  any  with 
thee? 

11.  And  he  shall  answer :  There  is  an  end.^^  And  he  shall  say  to 
him :  Hold  thy  peace,  and  mention  not  the  name  of  the  Lord.^^ 

12.  For  behold,  the  Lord  hath  commanded ;  and  He  will  strike  the 
greater  house  with  breaches,  and  the  lesser  house  with  clefts.^^ 

'  Reserved  for  punishment.    P.  ''  Put  far  away  the  evil  day  :"  hanish  the  thought  of  it. 

^  P.  "Cause  the  seat  of  violence  to  come  near :"  familiarize  themselves  with  unjust  and  oppressive 
proceedings  in  the  name  of  justice — take  part  in  assemblies  wherein  justice  is  betrayed  by  its  professed 
ministers. 

*^  The  text  may  be  understood  of  reclining  at  table,  stretched  at  large  for  greater  indulgence.  Their 
choice  meats  are  next  stated. 

"  L.  "  At  their  banquets  they  have  music  which  they  fancy  rivals  that  used  by  David  in  the  worship 
of  God."  others  understand  the  text  thus:  "They  invent  to  themselves  instruments  of  music,  like 
David."  P. 

"  Wholly  intent  on  self-indulgence,  they  are  regardless  of  the  national  calamities. 

"  P.  " The  banquet."  L.  "The  noisy  banquet."  St.  Jerome  used  "/acWo"  for  company.  "They  who 
united  in  the  enjoyment  of  pleasure,  and  partook  of  the  same  banquet,  and  clubbed  together,  shall  be 
also  taken  away,  that  the  punishment  may  be  general  as  the  luxury  was  common."    St.  Jerome. 

"  Lit.  '"  By  His  own  soul."  "  L.  agrees.    P.  "Excellency." 

^  H.  P.  "  Palaces." 

"  A  few  that  may  have  b!d  themselves  shall  be  pursued  and  put  to  death. 

"  The  term  is  interpreted,  in  Chald.,  of  a  relation,  as  in  the  preceding  clause.  He  carries  the  bones 
out  of  the  house  set  on  fire  by  the  enemy.  It  was  not  customary  with  the  Israelites  to  burn  the  bodies 
of  the  dead.  St.  Jerome,  however,  understands  the  text  of  a  relation,  or  neighbor,  who,  being  unable  to 
carry  away  the  many  corpses,  consumes  the  flesh  in  the  fire,  and  carries  away  the  bones. 

"  There  is  no  other. 

*'  As  the  visitation  was  from  God,  he  directs  the  other  to  remain  silent,  as  it  were  humbling  himself 
before  God,  whom  he  dares  not  name.  St.  Jerome,  nevertheless,  thinks  that  his  unwillingness  to  name 
God,  proceeded  from  the  hardness  of  his  heart. 

°*  All  dwellings  are  to  be  visited  by  Divine  justice,  through  the  agency  of  the  invading  foe. 


704  THE    PROPHECY    OF    AMOS. 

13.  Can  horses  run  upon  the  rocks,  or  can  any  one  plough  with 
buffles  f^  for  ye  have  turned  judgment  into  bitterness,  and  the  fruit 
of  justice  into  wormwood? 

14.  Ye  that  rejoice  in  a  thing  of  nought :  ye  that  say :  Have  we 
not  taken  unto  us  horns  by  our  own  strength  ?^ 

15.  But  behold,  I  will  raise  up  a  nation  against  you,  0  house  of 
Israel,  saith  the  Lord,  the  God  of  hosts :  and  they  shall  destroy  you 
from  the  entrance  of  Emath,  even  to  the  torrent  of  the  desert. 


CHAPTER   VII. 

THE    PROPHET   SEES,  IN   THREE  VISIONS,  EVILS    COMING   UPON   ISRAEL  ;  HE    IS  ACCUSED 
OF    TREASON    BY   THE    FALSE   PRIEST    OF   BETHEL. 

1.  These  things  the  Lord  showed  to  me :  and  behold,  the'  locust 
was  formed  in  the  beginning  of  the  shooting  up  of  the  latter  growth '} 
and  lo,  it  was  the  latter  growth  after  the  king's  mowing.^ 

2.  And  it  came  to  pass,  that  when  they  had  made  an  end  of  eating 
the  grass  of  the  land,  I  said :  0  Lord  God,  be  merciful,  I  beseech 
Thee :  who  shall  raise  up  Jacob,  for  he  is  very  little  ?^ 

3.  The  Lord  had  pity  upon  this  :*  It  shall  not  be,  saith  the  Lord. 

4.  These  things  the  Lord  God  showed  to  me  :  and  behold,  the  Lord 
God  called  forth  the  judgment  by  fire  ',^  and  it  devoured  the  great  deep, 
and  ate  up  a  part  at  the  same  time. 

5.  And  I  said :  0  Lord  God,  cease,  I  beseech  thee :  who  shall  raise 
up  Jacob,  for  he  is  a  little  one  ? 

6.  The  Lord  had  pity  upon  this :  Yea,  this  also  shall  not  be,  saith 
the  Lord  God. 

7.  These  things  the  Lord  showed  to  me  :  and  behold,  the  Lord  was 
standing  upon  a  plastered  wall,  and  in  His  hand  a  mason's  trowel.® 

^  p.  "  Thert  with  oxen."    The  two  similitudes  are  intended  to  show  that  the  perrersion  of  justice  is 
unlikely  to  be  attended  with  any  real  advantage,  since  it  is  like  attempting  what  is  absurd. 
*•  They  ascribe  strength  to  themselves,  independently  of  the  Divine  blessing. 

^  P.  V.  fkrotini  imbris.  The  spring  rain,  which,  as  the  civil  year  began  in  September,  was  called  the 
latter  rain,  caused  the  grass  to  sprout  anew,  after  the  mowing. 

^  The  mowing  was  called  "  the  king's,"  probably  because  Jeroboam  II  had  recently  rescued  the  coun. 
try  from  the  Syrian  yoke,  and  restored  it  to  cultivation.  See  4  Kings  14  :  25. 

>  Ue  is  brought  low.  *  On  this  repref^entation  Ood  was  moved  to  pity. 

*  God  ordered  the  element  of  fire  to  sustain  Uis  cause,  using  it  against  the  rebellious  Israelites,  and  it 
seemed  in  vision  to  swallow  up  a  vast  collection  of  waters,  and  to  destroy  a  portion  of  the  laud.  This 
new  scourge  threatened  Israel  with  destruction. 

•  P.  '•  A  plumb  line." 


AMOS    VII.  705 

8.  And  the  Lord  said  to  me :  What  seest  thou,  Amos  ?  And  I 
said :  A  mason's  trowel.  And  the  Lord  said :  Behold,  I  will  lay 
down  the  trowel  in  the  midst  of  My  people  Israel :  I  will  plaster  them 
over^  no  more. 

9.  And  the  high  places  of  the  idoP  shall  be  thrown  down,  and  the 
sanctuaries  of  Israel  shall  be  laid  waste :  and  I  will  rise  up  against 
the  house  of  Jeroboam  with  the  sword. 

10.  And  Amasiah,  the  priest  of  Bethel,^  sent  to  Jeroboam,  king  of 
Israel,  saying :  Amos  hath  rebelled  against  thee,^*^  in  the  midst  of  the 
house  of  Israel :  the  land  is  not  able  to  bear  all  his  words." 

11.  For  thus  saith  Amos  :^^  Jeroboam  shall  die  by  the  sword:  and 
Israel  shall  be  carried  away  captive  out  of  their  own  land. 

12.  And  Amasiah  said  to  Amos :  Thou  seer,  go,  flee  away  into  the 
land  of  Juda  :  and  eat  bread  there,  and  prophesy  there." 

13.  But  prophesy  not  again  any  more  in  Bethel :  because  it  is  the 
king's  sanctuary,  and  it  is  the  house  of  the  kingdom. 

14.  And  Amos  answered,  and  said  to  Amasiah :  I  am  not  a  pro- 
phet ;^^  nor  am  I  the  son  of  a  prophet :  but  I  am  a  herdsman,  plucking 
wild  figs.^^ 

15.  And  the  Lord  took  me  when  I  followed  the  flock :  and  the  Lord 
said  to  me :  Go,  prophesy  to  My  people  Israel. 

16.  And  now  hear  thou  the  word  of  the  Lord  :  Thou  sayest :  Thou 
shalt  not  prophesy  against  Israel :  and  thou  shalt  not  drop  thy  word 
upon  the  house  of  the  idol. 

17.  Therefore  thus  saith  the  Lord :  Thy  wife  shall  play  the  har- 
lot^^  in  the  city :  and  thy  sons  and  thy  daughters  shall  fall  by  the 
sword  :  and  thy  land  shall  be  measured  by  a  line  :^^  and  thou  shalt  die 
in  a  polluted^^  land ;  and  Israel  shall  go  into  captivity  out  of  their 
land. 

■"  p.  "  Pass  by  them."  God  threatens  to  treat  the  Israelites  according  to  their  deserts,  using  the  plumb- 
line  to  determine  the  amount  of  punishment,  and  no  longer  passing  over  their  offences. 

*  P.  "  Of  Isaac."  Infra  v.  16,  The  proper  name  is  usually  written  pni*%  whilst  here  we  read  "pTW- 
St.  Jerome,  as  also  Syr.  and  the  Massoretse,  take  it  for  an  appellative,  as  a  ridiculous  thing.  He  trans- 
lates it  "  idol."    R.  thinks  that  the  prophet  ppelled  the  word  in  this  way  to  insinuate  this  meaning. 

*  He  feared  lest  if  the  people  be  converted  to  God,  himself  should  lose  the  glory  of  the  priesthood. 
^^  This  was  manifestly  false. 

"  He  intimates  the  probability  of  a  rising  of  the  people  against  Amos,  if  he  be  not  chastised  by  the 
king. 

^2  "  What  the  Lord  spoke,  he  states  to  have  been  said  by  Amos,  in  order  the  more  effectually  to  move 
the  king  to  vengeance."  St.  Jerome. 

"  No  attention  having  been  paid  by  the  king  to  the  denunciation,  he  takes  on  himself  to  persuade 
Amos  to  retire  to  the  kingdom  of  Juda. 

"  Not  originally  of  the  class  of  professed  prophets.    He  afterwards  states  that  he  had  prophesied, 

'*  P.  "  Sycamore  fruit."    L.  agrees  with  V.    Amos  states  the  simplicity  of  his  manner  of  life. 

>«  Suffer  violence  from  the  enemy.  The  prophet  foretells  to  this  false  priest  the  degradation  of  his 
wife,  the  death  of  his  children,  and  his  own  banishment. 

"  Divided  by  the  conquerors.  "  The  land  of  the  heathen. 

45 


706  THE    PROPHECY    OF    AMOS. 


CHAPTER  VIIL 

UNDER   THE    FIGURE    OF    A  HOOK  WHICH   BRINGETH   DOWN  THE    FRUIT,  THE  APPROACH- 
ING  DESOLATION   OF   ISRAEL,   FOR   THEIR   AVARICE    AND  INJUSTICE,   IS   FORESHOWN. 

1.  These  things  the  Lord  showed  to  me :  and  behold,  a  hook  to 
draw  down  the  fruit.* 

2.  And  He  said :  What  seest  thou,  Amos  ?  And  I  said :  A  hook 
to  draw  down  fruit.  And  the  Lord  said  to  me :  The  end  is  come 
upon  My  people  Israel.     I  will  not  again  pass  by  them  any  more.^ 

3.  And  the  hinges^  of  the  temple^  shall  screak^  in  that  day,  saith 
the  Lord  God :  many  shall  die :  silence  shall  be®  in  every  place. 

4.  Hear  this,  ye  that  crush'^  the  poor,  and  make  the  needy  of  the 
land  fail, 

5.  Saying :  When  will  the  month  be  over,^  and  we  shall  sell  our 
produce ;  and  the  sabbath,  and  we  shall  open  the  corn  i^  that  we  may 
lessen  the  measure,  and  increase  the  shekel,^**  and  use  deceitful  ba- 
lances, 

6.  That  we  may  buy  the  needy  for  money,  and  the  poor  for  a  pair 
of  shoes,"  and  may  sell  the  refuse  of  the  corn  ? 

T.  The  Lord  hath  sworn  against  the  pride*^  of  Jacob  :  Surely  I  will 
never  forget  all  their  works. 

8.  Shall  not  the  land  tremble  for  this,  and  every  one  mourn  that 


^  Michaelis  favors  this  interpretation,  which  is  supported  by  a  cognate  term  in  Arabic.  St.  Jerome 
explains  it  after  this  manner:  "  As  the  branches  of  trees  are  drawn  down  with  a  hook  in  order  to  pluck 
the  fruit,  so  I  have  drawn  on  the  impending  captivity."    P.  "  A  basket  of  summer  fruit." 

^  Supra  7:8.  I  will  spare  Ihem  no  longer.  "  The  meaning  is  that  lie  will  no  longer  pass  over,  or 
disregard  the  iniquities  of  His  people,  or  suffer  their  crimes  to  remain  unpunished."  St.  Jerome. 

'  II.  r.  "  Songs."    A  different  reading  of  the  first  letter  varies  the  meaning. 

*  Some  understand  the  palace.  The  temple,  which  was  in  the  tribe  of  Juda,  was  embraced  by  this 
prophecy,  in  the  judgment  of  St.  Jerome. 

»  P.  "  Be  bowlings."  St.  Jerome  understood  the  text  flgutatively  of  the  screaking  of  the  hinges  of  the 
temple  gates,  as  if  sensible  of  the  general  calamities. 

*  p.  «  They  shall  cast  them  forth  with  silence"— the  bodies  of  the  slain.  Silence  here  marks  the  gloom 
occasioned  by  the  multitude  of  the  slain.  Supra  6  :  11.  L.  "In  every  place  shall  they  he  thrown  down 
(saying),  Be  silent."    Martin  does  not  express:  "  Prc^jicietur."    V.  "  Sard  vasto  siUnzio." 

*  H.  P.  "Swallow  up."  ■  P.  "The  new  moon  be  gone :"  it  was  a  festival. 
»  The  granaries. 

>o  They  desire  opportunities  of  selling  at  high  prices.  The  value  of  the  money  was  determined  by  its 
weight.    The  ordinary  shekel  is  not  here  meant. 

"  Supra  2  :  6. 

»  p.  «  By  the  excellency  of  Jacob :"  this  moans  by  Himself,  who  made  Jacob  excellent,  bestowing 
favors  on  him.    St.  Jerome,  after  Sept,  gave  to  the  preposition  3  an  adverse  meaning. 


AMOS   IX.  707 

dwelleth  therein ;  and  rise  up  altogether  as  a  river,  and  be  cast  out, 
and  run  down  as  the  river  of  Egypt  ?'^ 

9.  And  it  shall  come  to  pass  in  that  day,  saith  the  Lord  God,  that 
the  sun  shall  go  down  at  midday ;  and  I  will  make  the  earth  dark  in 
the  clear  day  :^^ 

10.  And  I  will  turn  your  feasts  into  mourning,  and  all  your  songs 
into  lamentation :"  and  I  will  bring  up  sackcloth  upon  every  back^*^ 
of  yours,  and  baldness  upon  every  head :  and  I  will  make  it  as  the 
mourning  of  an  only  son,  and  the  latter  end  thereof  as  a  bitter  day. 

11.  Behold,  the  days  come,  saith  the  Lord  :^^  and  I  will  send  forth 
a  famine  into  the  land ;  not  a  famine  of  bread,  nor  a  thirst  of  water, 
but  of  hearing  the  word  of  the  Lord.^^ 

12.  And  they  shall  move  from  sea  to  sea,^®  and  from  the  north  to 
the  east :  they  shall  go  about  seeking  the  word  of  the  Lord,  and  shall 
not  find  it. 

13.  In  that  day  the  fair  virgins  and  the  young  men  shall  faint  for 
thirst.2« 

14.  They  that  swear  by  the  sin^^  of  Samaria,  and  say :  Thy  God, 
0  Dan,  liveth  :  and  the  way  of  Bersabee^  liveth :  and  they  shall  fall, 
and  shall  rise  no  more. 


CHAPTER   IX. 


THE  CERTAINTY  OF  THE  DESOLATION  OF  ISRAEL  :  THE  RESTORING  OF  THE  TABER- 
NACLE OF  DAVID  :  AND  THE  CONVERSION  OF  THE  GENTILES  TO  THE  CHURCH, 


WHICH  SHALL  FLOURISH  FOREVER. 


1.  I  SAW  the  Lord  standing  upon  the  altar  :^  and  He  said  :  Strike 
the  hinge,^  and  let  the  lintels  be  shaken  :  for  there  is  covetousness^  in 

"  The  country  shall  be  flooded  for  its  crimes.  When  the  Nile  rose  beyond  a  certain  height,  the  flood 
prevented  the  cultivation  of  the  land. 

^*  God  threatens  to  bring  on  darkness  suddenly  at  midday.  Great  calamities  are  often  represented 
under  the  image  of  darkness.  St.  Jerome  observes:  "We  may  also  understand  this  passage  of  the 
passion  of  our  Lord,  when  the  sun  at  midday  ■withdrew  his  rays,  and  durst  not  look  on  his  Lord  hanging 
on  the  cross,  when  darkness  enveloping  all  things,  their  festivals  and  canticles  were  changed  into  mourn- 
ing and  weeping,  Vespasian  and  Titus  having  conquered  them."  This  latter  event  took  place  long  after- 
wards. 

"  Tobias  2  :  6 ;  1  Mace.  1 :  41.  «  H.  P.  «  Upon  all  loins." 

"  H.  P.  "  God."    Adonai  Jehova. 

"  lie  threatens  to  withdraw  the  warning  voice  of  His  prophets. 

"  From  the  Dead  Sea  to  the  Mediterranean. 

^  Thirst  of  the  Divine  word :  anxiety  to  know  the  Divine  decrees,  v.  12. 

2*  Idol— the  golden  calf. 

®  The  superstitious  manner  of  worship  practised  there.    It  was  in  the  tribe  of  Juda. 
^  Of  the  temple.  ^  L.  «  The  capital."    It  is  put  for  the  entrance. 

^  P.  "  Cut  them  in  the  head."  The  noun  is  taken  for  covetousness,  Is.  57  :  17,  but  the  verb  here  used 


708  THE    PROPHECY    OF    AMOS. 

the  head  of  them  all ;  and  I  will  slay  the  last  of  them*  with  the 
sword :  there  shall  be  no  flight  for  them.  Thej  shall  flee,  and  he  that 
shall  flee  of  them  shall  not  escape.^ 

2.  Though  they  go  down  even  to  hell,^  thence  shall  My  hand  bring 
them  out :  and  though  they  climb  up  to  heaven,  thence  will  I  bring 
them  down. 

3.  And  though  they  be  hid  on  the  top  of  Carmel,  I  will  search,  and 
take  them  away  from  thence :  and  though  they  hide  themselves  from 
My  eyes  in  the  depth  of  the  sea,  there  will  I  command  the  serpent,^ 
and  he  shall  bite  them. 

4.  And  if  they  go  into  captivity  before  their  enemies,  there  will  I 
command  the  sword,  and  it  shall  kill  them  f  and  I  will  set  My  eyes 
upon  them  for  evil,  and  not  for  good. 

5.  And  the  Lord,  the  God  of  hosts,  is  He  who  toucheth  the  earth, 
and  it  melteth  :^  and  all  that  dwell  therein  mourn  :  and  it  riseth  up 
as  a  river,  and  runneth  down  as  the  river  of  Egypt.^^ 

6.  He  that  buildeth  His  throne"  in  heaven,  and  hath  founded  His 
footstooP^  upon  the  earth :  who  calleth  the  waters  of  the  sea,  and 
poureth  them  out  upon  the  face  of  the  earth  ;^^  the  Lord  is  His  name. 

7.  Are  not  ye  as  the  children  of  the  Ethiopians^*  unto  Me,  0  chil- 
dren of  Israel,  saith  the  Lord  ?  did  not  I  bring  up  Israel  out  of  the 
land  of  Egypt;  and  the  Philistines  out  of  Cappadocia,^^  and  the  Sy- 
rians out  of  Gyrene  ?^® 

8.  Behold,  the  eyes  of  the  Lord  God  are  upon  the  sinful  kingdom ; 


means  to  break,  or  cut.    L.  "  Cut  them  in  pieces."    God  orders  the  capitals  and  posts  to  be  struck  and 
broken  in  pieces,  and  let  fall  on  the  heads  of  those  in  the  temple. 

*  Their  posterity. 

»  Many  of  them  shall  have  no  opportunity  of  flight.  If  any  one  flee,  he  shall  fall  into  the  power  of  his 
pursuers,  or  otherwise  perish. 

«  Ps.  108  :  8.  P.  "  Though  they  dig  into  hell."  Whithersoever  they  seek  to  flee.  Divine  justice  shall 
overtake  them. 

"*  The  sea-serpent  shall  serve  as  an  instrument  of  Divine  vengeance. 

•  Jer.  44  :  11. 

B  Supra  8:8.  If  Qod  choose  to  display  His  majesty,  the  earth  would  melt  away  before  Him,  or  sink 
beneath  the  waters  overspreading  it  at  His  command. 

"  The  rise  and  overflowing  of  the  Nile  served  to  show  alternately  the  Divine  favor  and  displeasure. 
Supra  8 : 8. 

"  Martini:  U  nto  toglio,  Bible  de  Tence:  son  trone.  P.  «Hi8  stories."  L.  ''His  steps."  The  throne 
of  God  is  conceived  as  established  on  high,  with  clouds  like  steps. 

n  p.  "  Troop."  L.  "  Vault."  V.  «'  Kasciculum."  '•  Bundle,"  which  is  the  literal  translation,  does  not 
express  the  meaning.  Cornelius  a  Lapide  explains  it  of  the  mass  of  matter  which  constitutes  the  world. 
Sanchez  has  :  "  Scabellum."  iHchaelis  takes  it  to  be  the  canopy  or  vault  of  heaven,  which  appears  to 
have  its  extremities  resting  on  the  earth. 

"  Supra  6  :  8. 

"  The  Israelites  had  no  speoial  claim  on  Divine  favor ;  the  Ethiopians  were  equally  entitled  to  it :  God 
being  free  to  bestow  His  gifts  according  to  His  will.  "  I  who  am  the  Creator,  have  formed  all  nations  of 
the  same  clay."  St  Jerome. 

"  Oaphtor.  "  Kir. 


AMOS    IX.  709 

and  I  will  destroy  it  from  the  face  of  the  earth  :^^  yet  I  will  not 
utterly  destroy  the  house  of  Jacob,  saith  the  Lord. 

9.  For  behold,  I  will  command,  and  I  will  sift  the  house  of  Israel 
among  all  nations,  as  corn  is  sifted  in  a  sieve  :^^  and  there  shall  not  a 
little  stone  fall  to  the  ground. 

10.  All  the  sinners  of  My  people  shall  fall  by  the  sword :  who  say : 
The  evil  shall  not  approach,  and  shall  not  come  upon  us. 

11.  In  that  day  I  will  raise  up  the  tabernacle  of  David,  that  is 
fallen  :^^  and  I  will  close  up  the  breaches  of  the  walls  thereof,  and 
repair  what  was  fallen :  and  I  will  rebuild  it  as  in  the  days  of  old. 

12.  That  they  may  possess  the  remnant  of  Edom,^^  and  all  nations, 
because  My  name  is  invoked  upon  them ;  saith  the  Lord  that  doeth 
these  things. 

13.  Behold,  the  days  come,  saith  the  Lord,  when  the  ploughman 
shall  overtake  the  reaper,  and  the  treader  of  grapes  him  that  soweth 
seed :  and  the  mountains  shall  drop  sweetness,  and  every  hill  shall 
be  tilled.2i 

14.  And  I  will  bring  back  the  captivity^  of  My  people  Israel :  and 
they  shall  build  the  abandoned  cities,  and  inhabit  them :  and  they 
shall  plant  vineyards,  and  drink  the  wine  of  them ;  and  shall  make 
gardens,  and  eat  the  fruits  of  them. 

15.  And  I  will  plant  them  upon  their  own  land  :  and  I  will  no  more 
pluck  them  out  of  their  land,  which  I  have  given  them,  saith  the 
Lord,  thy  God.23 

"  "  I  will  overthrow  all  wicked  kingdoms  without  respect  to  persons."  St.  Jerome. 

"  To  separate  the  good  from  the  wicked. 

"  Acts  16  :  16.  The  restoration  of  the  tabernacle  of  David  implies  the  re-establishment  of  order  and 
authority.  St.  Jerome  considers  that  it  foreshadows  the  Christian  Church,  "that  what  had  fallen  in  the 
synagogues  may  rise  in  the  churches,  and  the  faithful  may  possess  the  remains  of  Idumea  and  all  na- 
tions; that  whatever  remains  of  a  bloody  and  earthly  kingdom  may  be  changed  to  heavenly  kingdoms, 
and  all  the  nations  that  had  forgotten  the  Lord,  may  be  converted  and  return  to  Him." 

*•  The  Idumeans  were  afterwards  to  return  to  harmony. 

^  Expressions  denoting  great  fertility.    Joel  3  :  16.  ^  The  captives. 

^  "  Hence  we  gather  that  the  Church,  though  assailed  by  persecution,  cannot  be  overthrown,  to  the 
end  of  the  world."  St.  Jerome. 


THE  PROPHECY  OE  ABDIAH. 


INTRODUCTION. 

St.  Jekome,  on  the  authority  of  the  Hebrews,  identifies  the  pro- 
phet Abdiah  with  the  governor  of  the  house  of  Achab,  king  of  Israel  :^ 
but  he  does  not  appear  to  have  placed  entire  confidence  in  their  judg- 
ment, which  is  generally  disregarded  at  the  present  day.  Nothing 
is  known  regarding  Abdiah,  unless  what  is  gathered  from  his  prophecy, 
which  seems  to  have  been  made  after  the  taking  of  Jerusalem  by  the 
Babylonians.^  He  addresses  the  Idumeans,  whom  he  reproaches 
with  joining  in  the  outrages  committed  on  the  inhabitants  of  that 
city,  allied  by  blood  with  themselves  ;  and  he  announces  to  them  that 
Divine  vengeance  shall  overtake  them,  and  that  they  shall  fall  under 
the  power  of  Juda.  The  like  prediction  being  found  towards  the  close 
of  Amos,  Abdiah,  whose  name  signifies  servant  of  the  Lord,  is  placed 
next,  although,  according  to  the  order  of  time,  Joiiah  and  Micheas 
precede  him.  His  prophecy  consists  of  only  one  chapter,  which,  how- 
ever, in  the  judgment  of  St.  Jerome,  is  not  inferior  in  the  sublimity 
of  its  mysteries  to  the  writings  of  the  great  prophets.  The  four  first 
verses  closely  resemble  verses  of  Jeremiah,^  who  is  thought  to  have 
had  them  in  view. 


THE  DESTRUCTION  OF  EDOM  FOR  THEIR  PRIDE,  AND  THE  WRONGS  THEY  DID  TO 
JACOB:  THE  SALVATION  AND  VICTORY  OF  ISRAEL. 

1.  The  vision  of  Abdiah.     Thus  saith  the  Lord  God  to^  Edom 


»  3  Kings  18:3.  =  V.  11.  =•  Jer.  49  :  14. 

*  P.  "  Concerning."    R.  prefers  understanding  it  as  addressed  to  Edom.    The  prefix  is  of  the  datiye 
case. 


712  THE    PROPHECY    OF    ABDIAH. 

We  have  heard  an  announcement^  from  the  Lord,  and  He  hath  sent 
an  ambassador  to  the  nations :  Arise,^  and  let  us  rise  up  to  battle 
against  him/ 

2.  Behold,  I  have  made  thee  small  among  the  nations :  thou  art 
exceeding  contemptible.^ 

3.  The  pride  of  thy  heart  hath  lifted^  thee  up,  who  dwellest  in  the 
clefts  of  the  rocks,''  and  settest  up  thy  throne  on  high  :^  who  sayest 
in  thy  heart :  Who  shall  bring  me  down  to  the  ground  ? 

4.  Though  thou  be  exalted  as  an  eagle,  and  though  thou  set  thy 
nest^  among  the  stars,  thence  will  I  bring  thee  down,  saith  the  Lord. 

5.  If  thieves  had  gone  in  to  thee,  if  robbers  by  night,  how  wouldst 
thou  have  held  thy  peace  ?^^  would  they  not  have  stolen  till  they 
had  enough  ?  if  the  grape-gatherers  had  come  in  to  thee,  w^ould  they 
not  have  left  thee  at  the  least  a  cluster  ?^^ 

6.  How  have  they  searched  Esau,  how  have  they  sought  out  his 
hidden  things  ?^^ 

7.  They  have  sent  thee  out  even  to  the  border  :^^  all  the  men  of 
thy  confederacy  have  deceived  thee :  the  men  of  thy  peace^^  have 
prevailed  against  thee :  they  that  eat  with  thee  lay  snares  under 
thee  :^*  there  is  no  wisdom  in  him.^^ 

"  It  regarded  a  Divine  mission  against  Edom.  Jer.  49  :  14.  Rumor  does  not  express  the  force  of  the 
term  as  here  employed.  The  words  of  the  announcement  are  not  recorded :  but  the  Divine  ambassador 
is  represented  as  stirring  up  the  nations  against  £dom. 

'  These  words  are  ascribed  to  the  ambassador.  We  know  not  in  what  way  he  was  appointed,  or  how 
he  made  known  his  mission. 

*  H.  P.  "  Her."  The  masculine  is  here  used  In  V.,  as  afterwards  in  H.  The  country  is  spoken  of  in 
the  feminine  gender,  the  people  in  the  masculine. 

*  Idumea,  though  a  small  kingdom,  was  greatly  elated  with  her  supposed  importance.  St.  Jerome 
explains  it  thus :  "  0  Edom,  who,  although  the  least  among  the  nations  around,  and  small  in  number  in 
comparison  of  other  nations,  art  elate  with  pride  beyond  thy  strength." 

"  P.  "  Deceived  thee."  ''  The  country  was  mountainous.  Mai.  1 :  3. 

'  P.  "  Whose  habitation  is  high."  Instead  of  D1'1D»  Sept.,  St.  Jerome  read  D"'"1D>  which  Koehler 
prefers. 

'  A  high  fortress  is  meant.  The  high  nest  of  the  eagle,  far  out  of  sight,  is  said  figuratively  to  be  among 
the  stars. 

"  P.  ("  IIow  art  thou  cut  off.")  Syr.,  Chald.,  agree  with  St.  Jerome.  The  destrnotion  which  was  to 
come  on  Idumea,  was  greater  than  that  which  is  caused  by  night  burglars,  who  depart  when  they  have 
gathered  large  plunder,  without  being  molested,  leaving  much  property  untouched.  See  Jer.  49  :  9,  where 
the  same  images  are  employed  in  inverse  order. 

*'  The  image  of  a  vintage  also  serves  to  show  the  entire  desolation  caused  by  the  invaders,  who  leave 
nothing  to  be  gleaned  after  them.  "  The  enemies,  who  have  come  to  thee  by  the  Divine  command  (he 
means  the  Babylonians  and  the  army  of  Nabuchodonosor),  have  searched  for  everything."  St.  Jerome. 

"  To  despoil  him  entirely.  Allusion  is  made  to  their  dwellings,  many  of  which  were  in  caves,  on  account 
of  the  great  heat,  as  St  Jerome  assures  us.  A  parallel  passage  occurs,  Jer.  49 :  10,  which,  however, 
appears  rather  to  regard  the  exposure  of  secret  things. 

'»  The  confederates  of  the  Idumeans  accompanied  them  to  the  border  of  their  territory,  as  they  ad- 
vanced to  meet  the  enemy,  but  there  forsook  them,  leaving  them  to  be  overpowered  by  superior  forces. 

"  Professed  allies  Joined  against  them,  aid  the  enemy  to  crush  them. 

"  P.  "Laid  a  wound  under  thee."  L.  "Struck  thee  secretly  a  wound."  The  noun  generally  signifies 
an  ulcer,  but  this  meaning  is  r^ected  altogether  in  this  place  by  R.,  as  unsuitable  to  the  context. 
Schnurrer  observes,  that  the  ancients  agree  in  rendering  it  *•  snares,"  which  suits  the  context,  and  is 
supported  by  a  cognate  term  in  Arabic. 

'"  Edom  is  not  sensible  of  the  designs  of  his  enemies.  The  change  flrom  the  second  to  the  third  person 
is  frequent,  particularly  among  the  prophets. 


ABDIAH.  713 

8.  Shall  not  I,  in  that  day,  saith  the  Lord,  destroy  the  wise  out  of 
Edom,  and  understanding  out  of  the  mount  of  Esau  ? 

9.  And  thy  valiant  men  of  the  south^'^  shall  be  afraid  that  man^^ 
may  be  cut  off  from  the  mount  of  Esau. 

10.  For  the  slaughter,^^  and  for  the  iniquity^  against  thy  brother 
Jacob,^^  confusion  shall  cover  thee ;  and  thou  shalt  perish  forever.^ 

11.  In  the  day  when  thou  stoodest  against  him,  when  strangers 
carried  away  his  army  captive,  and  foreigners  entered  into  his  gates, 
and  cast  lots  upon  Jerusalem :  thou  also  wast  as  one  of  them. 

12.  But  thou  shalt  not  look  on^  in  the  day  of  thy  brother,  in  the 
day  of  his  leaving  his  country :  and  thou  shalt  not  rejoice  over  the 
children  of  Juda  in  the  day  of  their  destruction :  and  thou  shalt  not 
speak  proudly^  on  the  day  of  distress. 

13.  Neither  shalt  thou  enter  into  the  gate  of  My  people  in  the  day 
of  their  ruin :  neither  shalt  thou  also  look  on  in  his  evils  in  the  day 
of  his  calamity:  and  thou  shalt  not  be  sent  out  against  his  army  in 
the  day  of  his  desolation. 

14.  Neither  shalt  thou  stand  in  the  cross-ways  to  kill  them  that 
flee :  and  thou  shalt  not  shut  up^^  them  that  remain  of  him  in  the  day 
of  tribulation. 

15.  For  the  day  of  the  Lord  is  at  hand  upon  all  nations :  as  thou 
hast  done,  so  shall  it  be  done  to  thee :  He  will  turn  thy  reward  upon 
thy  own  head*:^ 

16.  For  as  ye  have  drunk^  upon  My  holy  mountain,  so  all  nations 
shall  drink  continually  :^  and  they  shall  drink  and  sup  up  :  and  they 
shall  be  as  though  they  were  not.^ 


t^  p_  a  Q  Teman."  It  may  be  a  proper  name.  There  was  a  city  of  that  name  in  Idumea.  The  parallel 
passage  occurs  in  Jer.  49  :  7.    Chald.  interprets  it  as  St.  Jerome,  of  "  the  south." 

"  Each  one. 

"  This  is  connected  with  the  preceding  verse  in  H.  P.,  which  have  not  a  conjunction  with  the  next 
word.    The  slaughter  shall  be  such  that  almost  every  one  shall  be  cut  off. 

^  Violence.  ^^  His  descendants. 

^  This  implies  entire  overthrow,  apparently  final.  Such  threats,  however,  do  not  absolutely  exclude 
the  restoration  of  the  kingdom  at  a  future  period.  The  Idumeans  were  powerful  in  the  time  of  the 
Macchabees,  and  were  at  war  with  the  Jews.  1  Mace.  5  :  3 ;  2  Mace.  10  :  15. 

2^  P.  "  Thou  shouldst  not  have  looked  on."  They  are  reproached  with  their  insensibility  to  the  calami- 
ties of  the  Jews,  who  were  forced  into  exile. 

^  P.  "  Neither  shouldst  thou  have  spoken  proudly." 

°'  St.  Jerome  interprets  this  of  holding  as  prisoners,  or  delivering  over  to  the  enemy,  those  that  flee. 
Many  fled  into  Egypt  from  Jerusalem,  when  it  was  taken  by  the  Babylonians. 

^  Upon  thee.    It  is  a  proverbial  phrase. 

^  Of  the  cup  of  sorrow.  This  appears  to  be  addressed  to  the  Jews.  The  prophets  frequently  change 
the  object  of  their  address,  without  stating  it. 

^  The  punishment  of  their  oppressors  shall  follow,  and  shall  be  perpetual. 

^  P.  "  As  though  they  had  not  been."    The  memory  of  them  shall  die  away. 


714  THE    PROPHECY    OF    ABDIAH. 

17.  And  in  mount  Sion  shall  be  salvation,^  and  it  shall  be  holy  :^^ 
and  the  house  of  Jacob  shall  possess  those  that  possessed  them.^ 

18.  And  the  house  of  Jacob  shall  be  a  fire,  and  the  house  of  Joseph 
a  flame,  and  the  house  of  Esau  stubble  :  and  they  shall  be  kindled  in 
them,  and  shall  devour  them  :^  and  there  shall  be  no  remains^^  of  the 
house  of  Esau,  for  the  Lord  hath  spoken  it. 

19.  And  they  that  are  toward  the  south  shall  inherit  the  mount  of 
Esau ;  and  they  that  are  in  the  plains,  the  Philistines  ;  and  they  shall 
possess  the  country  of  Ephraim,  and  the  country  of  Samaria  :^  and 
Benjamin  shall  possess  Galaad.^ 

20.  And  the  captivity  of  this  host^^  of  the  children  of  Israel,  all 
the  places  of  the  Canaanites  even  to  Sarepta :  and  the  captivity  of 
Jerusalem^  that  is  in  Bosphorus,^  shall  possess  the  cities  of  the  south. 

21.  And  saviors^  shall  come  up  into  mount  Sion,  to  judge  the 
mount  of  Esau  :  and  the  kingdom  shall  be  for  the  Lord. 

*•  H.  P.  "  Deliverance,"— escape, — those  who  escaped  from  danger. 

«  H.  P.  "  Holiness." 

**  Shall  recover  their  possessions, — having  in  their  power  those  who  drove  them  from  them. 

^  The  Idumeans  shall  be  destroyed  by  the  descendants  of  Jacob  and  Joseph,  the  twelve  tribes,  even 
the  ten  whose  prevarications  had  been  greatest,  as  the  stubble  is  consumed  by  fire. 

"  No  survivor. 

'*  The  tribe  of  Juda  dwelt  in  the  southern  portion  of  the  country.  On  their  return  from  captivity  they 
extended  their  possessions  in  various  directions.  Idumea,  together  with  the  country  of  the  Philistines, 
and  Samaria,  fell  under  their  sway. 

'^  Benjamin,  deprived  of  the  territory  west  of  the  Jordan,  shall  possess  Arabia,  formerly  styled  Qalaad. 

*"  The  Israelites,  who  had  been  captives,  shall  possess  all  Canaan. 

*  The  captives  of  Jerusalem. 

*'  II.  P.  "  Sepharaad."  St.  Jerome,  on  the  authority  of  his  Jewish  teacher,  translates  it  Bosphorus,  by 
which  he  seems  to  mean  the  Cimmerian. 

*°  Leaders  to  govern  and  defend  the  people :  the  Macchabees  may  be  meant. 


THE  PROPHECY  OF  JONAH. 


INTRODUCTION. 

In  the  reign  of  Jeroboam  II,  king  of  Israel,  flourished  "Jonah, 
the  son  of  Amathi,  the  prophet,  who  was  of  Geth,  which  is  in  Opher."^ 
He  foretold  to  that  prince  his  success  in  restoring  the  borders  of 
Israel.  He  was,  likewise,  sent  to  the  Gentile  inhabitants  of  Ninive, 
the  capital  of  the  Assyrian  empire,  to  announce  to  them  the  impend- 
ing destruction  of  their  city,  which,  however,  continued  to  stand  in 
consequence  of  their  repentance.  The  extraordinary  facts  connected 
with  this  mission,  and  recorded  in  this  book,  have  led  many  to  regard 
it  as  fabulous,  and  designed  only  to  convey  instruction  under  the  veil 
of  fiction  :  which  view  is  adopted  by  Rationalists  generally.  The 
reference,  however,  made  by  our  Lord  to  these  facts,  implies  so  solemn 
a  confirmation  of  them,  that  we  do  not  feel  at  liberty  to  explain  them 
away.  Notwithstanding  their  apparent  incredibility,  we  receive  them 
as  they  are  stated  in  this  book,  and  solve  every  difficulty  by  referring 
to  the  Divine  power.  The  confinement  of  Jonah  in  the  whale's  belly, 
ami  his  subsequent  deliverance,  which  are  the  most  revolting  facts  of 
this  history,  as  types  of  the  death  and  resurrection  of  Christ,  com- 
mand our  admiration. 


CHAPTER  I. 

JONAH  BEING  SENT  TO  PREAGH  IN  NINIVE,  FLEBTH  AWAY  BY  SEA  ;  A  TEMPEST 
RISETH  :  OF  WHICH  BEING  FOUND,  BY  LOT,  TO  BE  THE  CAUSE,  HE  IS  CAST  INTO 
THE   SEA,   WHICH   THEREUPON   IS    CALMED. 

1.  Now  the  word  of  the  Lord  came  to  Jonah,  the  son  of  Amathi, 
saying : 


4  Kings  14  :  25. 


T16  THE    PROPHECY    OF    JONAH. 

2.  Arise,  and  go  to  Ninive,^  the  great  city,  and  preach  in  it  :^  for 
the  wickedness  thereof  is  come  up  before  Me.^ 

3.  And  Jonah  rose  up  to  flee  into  Tharsis^  from  the  face  of  the 
Lord :  and  he  went  down  to  Joppe,^  and  found  a  ship  going  to  Thar- 
sis :  and  he  paid  the  fare  thereof,  and  went  down  into  it,  to  go  with 
them  to  Tharsis  from  the  face  of  the  Lord.^ 

4.  But  the  Lord  sent  a  great  wind  upon  the  sea :  and  a  great  tem- 
pest was  raised  in  the  sea ;  and  the  ship  was  in  danger  to  be  broken. 

,  5.  And  the  mariners  were  afraid,  and  the  men  cried  to  their  god  :^ 
and  they  cast  forth  the  wares  that  were  in  the  ship  into  the  sea  to 
lighten  it  of  them :  and  Jonah  went  down  into  the  inner  part  of  the 
ship,  and  fell  into  a  deep  sleep.^ 

6.  And  the  ship-master  came  to  him,  and  said  to  him :  Why  art 
thou  fast  asleep  ?  rise  up,  call  upon  thy  God,  if  so  be  that  God  will 
think  of  us,  that  we  may  not  perish. 

7.  And  they  said  every  one  to  his  fellow :  Come,  and  let  us  cast 
lots,  that  we  may  know  why  this  evil  is  upon  us.^  And  they  cast 
lots  ;  and  the  lot  fell  upon  Jonah.^*^ 

8.  And  they  said  to  him :  Tell  us  for  what  cause  this  evil  is  upon 
us  ?  what  is  thy  business  ?  of  what  country  art  thou  ?  and  whither 
goest  thou  ?  or  of  what  people  art  thou  ? 


*  This  command  to  go  to  a  Gentile  city,  the  capital  of  a  great  empire,  was  extraordinary  :  but  God  is 
Lord  of  all  nations,  and  sends  to  them  His  messengers,  when  He  thinks  proper.  Even  the  heathen 
amidst  their  many  superstitions,  retained  a  sense  of  the  Supreme  Being,  which  prepared  them  to  listen 
to  those  who  spoke  in  His  name,  especially  if  their  appearance  and  works  recommended  their  mission. 
The  announcement  to  the  Ninivites  prefigured  the  preaching  of  penance  to  the  Gentiles  by  the  messen- 
gers of  Christ. 

»  P.  "  Cry  against  it."  »  Gen.  13  :  21. 

*  This  term  is  used  sometimes  by  Hebrew  writers  for  the  sea  generally,  or  any  seaport.  St.  Jerome 
ascribes  his  resolution  to  a  fear  lest  the  conversion  of  Ihe  Ninivites  by  his  preaching  should  reconcile 
them  to  God,  and  leave  the  Israelites  exposed  to  the  Divine  anger.  He  may  have  wanted  courage  to  un- 
dertake a  mission,  which  might  rouse  the  anger  and  vengeance  of  the  people.  From  his  own  statement, 
it  appears  that  he  anticipated  that  God  would  forgive  them,  and  thus  leave  him  exposed  to  be  re- 
garded as  a  false  prophet. 

*  A  port  of  Palestine,  now  called  Jaffa. 

"  Where  God  had  manifested  His  will  to  him.  He  well  knew  that  he  could  not  escape  fh>m  the  Divine 
presence :  but  he  flattered  himself  that  the  command  would  not  be  repeated,  if  he  fled  far  away  from  his 
country. 

'  P.  "Every  man  unto  his  god."  They  were  heathens.  St.  Jerome  remarks:  "Although  ignorant  of 
the  truth,  they  are  not  insensible  to  Providence,  and  whilst  erring  as  to  the  ol^ect  of  worship,  they  know 
that  something  must  be  adored." 

'  St.  Jerome  ascribes  this  to  sadness.  He  may  have  gone  to  sleep  before  the  storm  arose.  He  was  in 
this  circumstance  also  a  type  of  Christ,  who  slept  amidst  the  storm,  and  was  awakened  by  His  Apostles 
alarmed  at  the  impending  danger. 

'  Sailors  are  inclined  to  superstition.  They  may  hare  had  reason  to  suspect  that  the  storm  was  not 
natural. 

*o  God  was  pleased  in  this  instance  to  manifest  the  fact,  by  means  of  the  casting  of  lots,  although  ordi- 
narily  no  reliance  can  be  placed  on  it,  since  the  result  is  fortuitous.  "  The  fugitive  is  here  discovered 
not  in  virtue  of  the  lots  cast,  especially  by  heathens,  but  by  the  will  of  Him  who  directed  what  in  itself 
was  uncertain."  St  Jerome. 


JONAH    II.  717 

9.  And  lie  said  to  them :  I  am  a  Hebrew :  and  I  fear  the  Lord,  the 
God  of  heaven,  who  made  both  the  sea  and  the  dry  land. 

10.  And  the  men  were  greatly  afraid :  and  they  said  to  him :  Why 
hast  thou  done  this  ?  (for  the  men  knew  that  he  fled  from  the  face  of 
the  Lord,  because  he  had  told  them.) 

11.  And  they  said  to  him :  What  shall  we  do  to  thee,  that  the  sea 
may  be  calm  around^^  us  ?  for  the  sea  flowed  and  swelled. 

12.  And  he  said  to  them :  Take  me  up,  and  cast  me  into  the  sea,^^ 
and  the  sea  shall  be  calm  around  you :  for  I  know  that  on  my  account 
this  great  tempest  is  upon  you. 

13.  And  the  men  rowed  hard  to  return  to  land  :  but  they  were  not 
able,  because  the  sea  tossed  and  swelled  upon  them. 

14.  And  they  cried  to  the  Lord,  and  said :  We  beseech  thee,  0 
Lord,  let^^  us  not  perish  for  this  man's  life ;  and  lay  not  upon  us 
innocent  blood :  for  Thou,  0  Lord,  hast  done  as  it  pleased  Thee.^'' 

15.  And  they  took  Jonah  and  cast  him  into  the  sea :  and  the  sea 
ceased  from  raging. 

16.  And  the  men  feared  the  Lord  exceedingly,  and  sacrificed  vic- 
tims to  the  Lord,  and  made  vows. 


CHAPTER   XL 

JONAH   IS   SWALLOWED   UP   BY   A   GREAT   FISH;    HE   PRAYETH   WITH   CONFIDENCE   IN 
GOD  ;    AND    THE    FISH    CASTETH    HIM    OUT    ON    THE    DRY    LAND. 

1.  Now  the  Lord  prepared  a  great  fish  to  swallow  up  Jonah :  and 
Jonah  was  in  the  belly  of  the  fish  three  days  and  three  nights.^ 

2.  And  Jonah  prayed  to  the^  Lord,  his  God,  out  of  the  belly  of  the 
fish. 

"  p.  "  Unto  us."    V.  "  A  nobis." 

"  Jonah  considered  himself  as  worthy  of  death  for  having  resisted  the  Divine  command,  and  consented 
that  the  sailors  should  execute  the  sentence  which  he  had  incurred.  He  was  the  type  of  Christ,  who 
having  taken  upon  Himself  the  expiation  of  our  sins,  gave  Himself  as  a  willing  victim. 

"  The  particle  of  entreaty  is  repeated.  Their  prayer  is  addressed  to  God,  who  was  adored  and  acknow- 
ledged by  many  heathens,  although  they  indulged  in  many  superstitious  practices  partaking  of  idolatry. 

"  They  consider  God  as  obliging  them  to  execute  His  sentence.  "  Does  not  the  language  of  the  sailors 
appear  to  you  like  the  acknowledgment  of  Pilate,  who  washes  his  hands,  and  says :  '  I  am  clear  of  the 
blood  of  this  just  man?"  St.  Jerome. 

*  This  fact  so  positively  stated,  is  referred  to  by  our  Lord  in  terms  that  directly  confirm  it.  Matt. 
12  :  40  ;  16:4;  Luke  11  :  30.    St.  Paul  seems  to  have  it  in  view.  1  Cor.  15  :  4. 

^  Praise  and  thanksgiving  were  rendered  by  him  to  God,  when  he  felt  himself  to  have  life,  although  he 
was  inclosed  within  the  body  of  a  sea-monster.  The  text  supposes  him  to  have  continued  alive,  which, 
although  naturally  impossible  for  a  human  being  deprived  of  vital  air  and  breathing  power,  cannot  be 


'W8  THE    PROPHECY    OF    JONAH. 

3.  And  he  said :  I  cried  out  of  my  affliction^  to  the  Lord,  and  He 
heard  me :  out  of  the  belly  of  helP  I  cried,  and  Thou  hast  heard  my 
voice. 

4.  And  Thou  hast  cast  me  forth  into  the  deep  in  the  heart  of  the 
sea ;  and  a  flood  hath  compassed  me  :  all  Thy  billows  and  Thy  waves 
have  passed  over  me. 

5.  And  I  said :  I  am  cast  away  out  of  the  sight  of  Thy  eyes  :  but 
yet  I  shall  see  Thy  holy  temple  again. 

6.  The  waters  compassed  me  about  even  to  the  soul  :*  the  deep  hath 
closed  me  round  about :  the  sea  hath  covered  my  head.^ 

7.  I  went  down  to  the  lowest  parts  of  the  mountains :  the  bars  of 
the  earth  have  shut  me  up  forever  \^  and  Thou  wilt  bring  up  my  life 
from  corruption,^  0  Lord,  my  God.^ 

8.  When  my  soul  was  in  distress  within  me,  I  remembered  the 
Lord :  that^^  my  prayer  may  come  to  Thee,  unto  Thy  holy  temple. 

9.  They  that  in  vain  observe  vanities,^^  forsake  their  own  mercy .^^ 

10.  But  I,  with  the  voice  of  praise,  will  sacrifice  to  thee :  I  will 
pay  whatsoever  I  have  vowed  for  my  salvation  to  the  Lord.^^ 

11.  And  the  Lord  spake  to  the  fish  '}*^  and  it  vomited  out  Jonah 
upon  the  dry  land. 


thonght  impossible  to  God.  This  hymn,  however,  may  have  been  composed  subsequently  to  his  deliTe- 
ranee,  to  express  his  gratitude  for  so  great  a  prodigy,  The  sentiments  which  filled  his  breast  at  the  first 
moment  are  here  developed. 

*  Ps.  119  :  1.  *  The  term  is  applied  to  any  great  depth.  *  Ps.  68  :  2. 

^  "The  weeds  were  wrapped  about  my  head."    The  sea- weed  may  have  entangled  itself  around  him. 

■"  The  depth  into  which  he  was  plunged  was  lower  than  the  foundations  of  the  mountains.  The  sea 
beats  at  the  foot  of  the  great  promontories  that  rise  at  its  side.  The  rooks  appear  as  bars  inclosing  it, 
and  precluding  hope  for  those  who  are  sunk  beneath  its  waters. 

■  L.  "  From  the  pit"— from  destruction. 

"  "  What  he  adds :  '  0  Lord,  my  God,'  is  the  expression  of  soothing  affection,  inasmuch  as  he  felt,  that 
the  common  God  of  all  mankind  was  his,  on  account  of  the  greatness  of  the  favor  conferred,  and  was,  as 
it  were,  his  own  God."  St.  Jerome. 

'"  P.  "  And  my  prayer  came  in  unto  Thee,  into  Thine  holy  temple,"  He  calls  to  mind  the  worship  and 
prayer  offered  up  in  Jerusalem. 

"  P.  "  Lying  vanities"— idols. 

"  Their  merciful  God.    The  psalmist  calls  God  "  my  mercy."  Ps.  143  :  2. 

u  P.  "  Salvation  is  of  the  Lord."  Jonah  acknowledges  that  his  deliverance  must  come  from  God.  The 
text  has  nothing  corresponding  to  "  fof ." 

14  The  intimation  of  the  Divine  will  to  the  fish  was  not  by  wordfl,  but  by  an  irresistible  motion. 


JONAH    III.  fid 


CHAPTER  III. 

JONAH   IS    SEXT   AGAIN   TO   PREACH    IN   NINIVE.      UPON   THEIR  FASTING    AND    REPENT- 
ANCE, GOD    RECALLETH    THE    SENTENCE    BY  WHICH    THEY  WERE    TO    BE    DESTROYED. 

1.  And  the  word  of  the  Lord  came  to  Jonah  the  second  time, 
saying : 

2.  Arise,  and  go  to  Ninive,  the  great  city :  and  'preach  in  it  the 
announcement  that  I  bid  thee. 

3.  And  Jonah  arose,  and  went  to  Ninive,  according  to  the  word  of 
the  Lord  :  now  Ninive  was  a  great  city,  of  three  days'  journey.^ 

4.  And  Jonah  began  to  enter  into  the  city  one  day's  journey :  and 
he  cried,  and  said :  Yet  forty  days,  and  Ninive  shall  be  destroyed. 

5.  And  the  men  of  Ninive  believed  in  God  :^  and  they  proclaimed 
a  fast,  and  put  on  sackcloth  from  the  greatest  to  the  least.^ 

6.  And  the  word  came  to  the  king  of  Ninive :  and  he  rose  up  out 
of  his  throne,  and  cast  away  his  robe  from  him,  and  was  clothed  with 
sackcloth,  and  sat  in  ashes. 

7.  And  he  caused  it  to  be  proclaimed  and  published  in  Ninive  from 
the  mouth^  of  the  king  and  of  his  princes,  saying :  Let  neither  men 
nor  beasts,  oxen,  nor  sheep,  taste  anything:  let  them  not  feed,  nor 
drink  water .^ 

8.  And  let  men  and  beasts  be  covered  with  sackcloth,^  and  cry  to 
the  Lord  with  all  their  strength :  and  let  them  turn  every  one  from 
his  evil  way,  and  from  the  iniquity  that  is  in  their  hands. 

9.  Who  can  tell  if  God  will  turn  and  forgive ';''  and  will  turn  away 
from  His  fierce  anger,  and  we  shall  not  perish  ? 


^  Some  understand  this  of  the  time  to  be  employed  in  traversing  all  its  streets.  Christ,  risen  from  the 
dead,  preaches  to  the  Gentiles,  by  the  ministry  of  Ilis  Apostles. 

2  They  believed  the  threats  of  Divine  justice.  Matt.  12  :  41 ;  Luke  11  :  32. 

^  Fasting  and  humiliation  are  natural  expressions  of  penitence.  "  The  dirt  and  garb  of  penitents  are 
suitable,  that  those  who  had  offended  God  by  luxury  and  ambition,  may  appease  Him  by  condemning  the 
occasions  of  their  sins."  St.  Jerome. 

"*  In  the  name  of. 

*  This  fast,  as  far  as  the  beasts  were  concerned,  was  only  a  token  of  the  general  gloom  and  sorrow. 
The  text  does  not  state  how  long  it  continued. 

"  Horses  and  other  animals  usually  adorned  with  splendid  trappings,  appeared  to  share  the  general 
grief,  when  they  had  a  mourning  mantle  thrown  over  them. 

■"  Joel  2  :  14.  P.  "  Repent."  Although  the  threats  were  made  in  absolute  terms,  it  was  always  un- 
derstood and  felt  that  penitence  disarms  Divine  justice.  God  is  said  to  repent,  when  He  refrains  from 
doing  that  which  He  had  threatened. 


720  THE    PROPHECY    OF    JONAH. 

10.  And  God  saw  their  works,  that  they  were  turned  from  their 
evil  way  ;^  and  God  had  mercy  with  regard  to  the  evil  which  He  had 
said  that  He  would  do  to  them  :^  and  He  did  it  not. 


CHAPTER   IV. 

JONAH  REPINING  TO  SEE  THAT  HIS  PROPHECY  IS  NOT  FULFILLED,  IS  REPROVED  BY 
THE  TYPE  OF  THE  IVY. 

1.  And  Jonah  was  exceedingly  troubled,  and  was  angry. 

2.  And  he  prayed  to  the  Lord,  and  said :  I  beseech  thee,  0  Lord, 
is  not  this  what  I  said,  when  I  was  yet  in  my  own  country  ?  therefore 
I  went  before  to  flee  into  Tharsis :  for  I  know  that  Thou  art  a  gra- 
cious and  merciful  God,  patient,  and  of  much  compassion,  and  easy 
to  forgive  evil.^ 

3.  And  now,  0  Lord,  I  beseech  thee  to  take  my  life  from  me :  for 
it  is  better  for  me  to  die  than  to  live.^ 

4.  And  the  Lord  said :  Dost  thou  thinP  thou  hast  reason  to  be 
angry  ? 

5.  Then  Jonah  went  out  of  the  city,  and  sat  toward  the  east  side 
of  the  city  :  and  he  made  himself  a  booth  there  :  and  he  sat  under  it 
in  the  shadow,  till  he  might  see  what  would  befall  the  city. 

6.  And  the  Lord  God  prepared  an  ivy,^  and  it  came  up  over  the 
head  of  Jonah,  to  be  a  shadow  over  his  head,  and  to  cover  him  (for  he 
was  fatigued) :  and  Jonah  was  exceeding'glad  of  the  ivy. 

7.  But  God  prepared  a  worm,  when  the  morning  arose  on  the  fol- 
lowing day :  and  it  struck  the  ivy,  and  it  withered. 

8.  And  when  the  sun  was  risen,  the  Lord  commanded  a  hot  and 
burning  wind :  and  the  sun  beat  upon  the  head  of  Jonah,  and  he 
broiled  with  the  heat :  and  he  desired  for  his  soul  that  he  might  die, 
and  said :  it  is  better  for  me  to  die  than  to  live. 


*  Jer.  18  :  11.  "  lie  willingly  changed  His  decree,  because  He  saw  that  they  had  changed  their  works. 
Or  rather  God  continued  in  Ilis  purpose,  being  desirous  from  the  beginning  to  show  mercy,  since  no  one 
who  is  eager  to  punish  threatens  beforehand."  iSt.  Jerome. 

8  Punishments.  '  Ps.  85  :  6 ;  Joel  2  :  13. 

'  Jonah  did  not  like  to  be  regarded  as  one  whose  predictions  had  not  been  f\ilfllled.  This  imperfection 
Berres  to  display  the  greatness  of  Divine  mercy  more  conspicuously.    See  also  v\fra  t.  8. 

*  V.  "  Putasne."    This  is  a  mere  expletiye.    ,«ee  also  v.  9. 

*  P.  « Gourd."  Some  take  it  to  be  *<  palma  Christi."  Ita  growth  was  miraculous,  since  it  came  up  in 
one  night,  t.  10. 


JONAH    IV.  721 

9.  And  the  Lord  said  to  Jonali :  Dost  thou  think  thou  hast  reason 
to  be  angry  for  the  ivy  ?  And  he  said :  I  am  angry  with  reason  even 
unto  death.^ 

10.  And  the  Lord  said :  Thou  art  grieved  for  the  ivy,  for  which 
thou  hast  not  labored,  nor  made  it  grow,  which  in  one  night  came 
up,  and  in  one  night  perished. 

11.  And  shall  not  I  spare  Ninive,  that  great  city,  in  which  there 
are  more  than  a  hundred  and  twenty  thousand  persons  that  know  not 
how  to  distinguish  between  their  right  hand  and  their  left,^  and  many 
beasts  V 

*  He  felt  pained  and  disappointed,  and  as  one  likely  to  die  from  the  scorching  heat.  This  expression 
of  feeling  was  not  grievously  displeasing  to  God,  whose  servants  are  not  free  from  natural  feelings  or 
human  imperfections.    It  is  sufficient  that  they  submit  to  His  will. 

^  Infants  or  others  incapable  of  crime  "  on  account  of  ignorance  or  simplicity."  St.  Jerome.  The  whole 
population  was  immense. 

'  Even  the  beasts  are  not  passed  unnoticed. 


46 


THE  PROPHECY  OF  MICHEAS. 


INTRODUCTION. 

This  prophet  was  a  native  of  Morasthi,  of  which  name  there  was 
a  small  town  in  the  tribe  of  Juda.  He  was  cotemporary  with  Osee, 
Amos,  and  Isaiah,  although  somewhat  younger  than  Osee  and  Isaiah. 
He  is  not  to  be  confounded  with  another  prophet  bearing  the  same 
name,  who  lived  in  the  days  of  king  Achab,  one  hundred  and  fifty 
years  before  the  reign  of  Hezekiah,  under  whom  our  prophet  flou- 
rished. His  style  is  concise  and  difficult,  but  sublime.  The  name 
was  originally  spelled  Micaiah.  Jer.  18  :  18.  It  is  spelled  Micah  in 
P.  St.  Jerome  interprets  it  as  signifying  "  humility."  Simonis 
renders  it,  '^  depressio."  Some  think  that  he  was  in  a  town  different 
from  one  of  the  same  name  above  mentioned. 


CHAPTER   I. 

SAMARIA  FOR  HER  SINS  SHALL  BE  DESTROYED  BY  THE  ASSYRIANS  :  THEY  SHALL 
ALSO  INVADE  JUDA  AND  JERUSALEM. 

1.  The  word  of  the  Lord  that  came  to  Micheas,  the  Morasthite,  in 
the  days  of  Joathan,  Achaz,  and  Hezekiah,  kings  of  Juda,  which  he 
saw  concerning  Samaria  and  Jerusalem. 

2.  Hear,  all  ye  peoples  :^  and  let  the  earth  give  ear,  and  all  that  is 


This  introduction,  addressed  to  all  mankind,  is  grand.  Deut.  32  : 1 ;  Is.  1 :  2. 


724  THE  PROPHECY  OF  MICHEAS. 

therein :  and  let  the  Lord  God  be  a  witness  to  you,^  the  Lord  from 
His  holy  temple. 

3.  For  behold,  the  Lord  will  come  forth  out  of  His  place  :^  and  He 
will  come  down,  and  will  tread  upon  the  high  places  of  the  earth. 

4.  And  the  mountains  shall  be  melted  under  Him :  and  the  valleys 
shall  be  cleft,  as  wax  before  the  fire,  and  as  waters  that  run  down  a 
steep  place.^ 

5.  For  the  wickedness  of  Jacob''  is  all  this,  and  for  the  sins  of  the 
house  of  Israel.  What  is  the  wickedness  of  Jacob  ?  is  it  not  Sama- 
ria ?^  and  what  are  the  high  places  of  Juda?  are  they  not  Jerusalem  V 

6.  And  I  will  make  Samaria  as  a  heap  of  stones^  in  the  field  when 
a  vineyard  is  planted :  and  I  will  bring  down  the  stones  thereof  into 
the  valley,  and  w^ill  lay  her  foundations  bare  : 

7.  And  all  her  graven  things  shall  be  cut  in  pieces ;  and  all  her 
wages®  shall  be  burnt  with  fire ;  and  I  will  bring  to  destruction  all 
her  idols :  for  they  were  gathered  together  of  the  hire  of  a  harlot : 
and  unto  the  hire  of  a  harlot  they  shall  return.^^ 

8.  Therefore  will  I  lament,  and  howl :  I  will  go  stripped  and 
naked  ;^^  I  will  make  a  wailing  like  the  dragons,^^  and  a  mourning 
like  the  ostriches.-^^ 

9.  Because  her  wound  is  desperate;  because  it  is  come  even  to 
Juda :  it^^  hath  touched  the  gate  of  My  people,  even  to  Jerusalem. 


■  Testifying  His  judgments  which  He  had  often  declared  to  them. 

'  God  is  said  to  come  forth  from  heaven,  Ilis  holy  temple,  when  he  manifests  and  reveals  Himself  to 
men.  Isaiah  26  :  21.    This  manifestation  is  made  by  His  messengers,  or  by  some  display  of  His  justice. 

*  These  figurative  expressions  are  employed  to  declare  the  extraordinary  effects  of  this  manifestation. 

*  Jacob  and  the  house  of  Israel  are  here  equivalent,— both  being  taken  for  the  whole  people. 

*  The  schism  and  idolatry  of  Samaria  were  sins  of  the  descendants  of  Jacob,  the  ten  tribes  constituting 
the  bulk  of  his  race.    Samaria  was  the  scene  of  those  sins. 

''  Certain  superstitions  practised  in  Jerusalem,  the  seat  of  the  true  worship,  gave  occasion  to  idolatrous 
practices  in  high  places. 

*  When  a  vineyard  is  planted,  the  stones  scattered  over  the  ground  are  gathered  up  in  a  heap,  that 
they  may  not  prevent  its  cultivation.  God  threatens  to  leave  only  a  heap  of  ruins  where  the  city  had 
stood. 

"  II.  means  the  hire  of  a  harlot.    All  the  gifts  made  for  idolatrous  purposes  are  here  meant. 

'"  They  shall  pass  into  the  hands  of  Assyria,  a  heathen  nation. 

"  The  prophet,  to  express  his  intense  grief,  purposes  to  go  as  one  who  has  cast  aside  the  ornaments 
and  convenience  of  dress.  The  terms  do  not  imply  entire  exposure,  but  the  want  of  the  ordinary  outward 
garment. 

"  II.  is  thought  to  denote  great  boas,  or  python  serpents  of  ftn  enormous  size.  "They  hiss,  »nd,  like 
crocodiles,  may  utter  sounds  somewhat  akin  to  howling."  Eitto.  L.  "Crocodiles."  R.  *' Wild  dogs, 
remarkable  for  a  plaintive  cry." 

"  P.  "  Owls."  L.  "Ostriches."  Kitto  observes,  that  "in  several  passages  owls  have  been  used  in  our 
version  (P.)  for  yaanah,  now  generally  admitted  to  mean  ostriches.  The  ostrich  has  an  awful  voice." 
Cycl.  V.  Ostrich. 

>«  The  enemy.  The  calamities  which  had  fallen  on  Israel,  had  extended  to  Juda  also,— the  Assyrians 
h&Ting  advanced  to  the  gates  of  Jerusalem. 


MICHEAS    I.  725 

10.  Declare  ye  it  not  in  Geth,^^  weep  ye  not  with  tears  :^^  in  the 
house  of  Dust^^  sprinkle^^  yourselves  with  dust. 

11.  And  pass  away,  0  thou  that  dwellest  in  the  beautiful  places," 
covered  with  thy  shame  :^  she  went  not  forth  that  dwelleth  in  the 
confines  :^^  the  •  house  adjoining  shall  receive  mourning  from  you,^ 
which  stood  by  herself. 

12.  For  she  is  become  weak  unto  good  that  dwelleth  in  bitterness  :^ 
for  evil  is  come  down  from  the  Lord  into  the  gate  of  Jerusalem.^* 

13.  A  tumult  of  chariots  hath  astonished  the  inhabitant  of  Lachis  :^ 
it  is  the  beginning  of  sin  to  the  daughter  of  Sion ;  for  in  thee  were 
found  the  crimes  of  Israel. 

14.  Therefore  shall  she  send  messengers^^  to  the  inheritance  of 
Geth  ;^  the  houses  of  lying^  to  deceive  the  kings  of  Israel.^^ 

15.  Yet  will  I  bring  an  heir^  to  thee  that  dwellest  in  Maresa  :^^ 
even  to  Odollam  shall  the  glory  of  Israel  come.^^ 


"  The  prophet  forbids  the  calamity  to  be  announced  in  the  chief  city  of  the  Philistines,  lest  they  exult. 
2  Kings  1 :  20. 

16  p   11  -^eep  ye  not  all."    R.  "  In  Acco."    He  takes  it  for  a  proper  name. 

"P.  "Aphrah."  It  means  dust.  R.  takes  it  as  a  proper  name.  "  Bethleaphrah."  L.  Allusion  is  made 
to  its  ruins. 

"  Roll  yourselves  in  the  dust,  as  mourners  prostrate  on  the  ground. 

^  P.  "  Saphir."    It  is  taken  as  a  proper  name.  ^"'  P.  "  Having  thy  shame  naked." 

^'^  P.  "The  inhabitant  of  Zanaan,"— probably  a  city  in  the  tribe  of  Juda.  Jos.  15  :  37.  The  inhabitants 
scarcely  ventured  forth,  on  account  of  the  enemy  spread  everywhere  around,  into  whose  hands  they  were 
likely  to  fall. 

23  Martini  translates  it:  "La  casa  vicina,  la  quale  stette  da  se,  avrd  in  vni  argomento  dipianto."  P.  «In 
the  mourning  of  Beth-ezel ;  he  shall  receive  of  you  his  standing."  L.  "  The  mourning  of  Bethezel  taketh 
from  you  its  halting-place."  The  construction  is  admitted  to  be  of  extreme  difificulty.  R.  explains  the 
text  of  Jerusalem,  which  shall  hear  of  the  calamities  of  Bethel,  but  not  involve  herself  in  them.  St. 
Jerome  took  Juda  to  mean  the  kingdom  of  Juda,  which  stood  divinely  protected,  long  after  Samaria  was 
desolate. 

^  P.  "The  inhabitants  of  Maroth  waited  carefully  for  good."  L.  "The  inhabitress  of  Maroth  is 
grieved  for  lost  good."  Both  take  it  for  the  name  of  a  city,  whose  inhabitants,  stripped  of  their  goods, 
grieved  bitterly. 

2*  This  is  explained  by  St.  Jerome  of  the  advance  of  the  Assyrians  under  Rabsaces.  4  Kings  18. 

2'  P.  "  Bind  the  chariot  to  the  swift  beast."  L.  "  Horses."  St.  Jerome  seems  to  have  had  a  slightly 
different  reading.  He  explains  the  text  thus :  "  The  chariots  and  horsemen  of  the  Assyrians  shall  come 
to  thee  also,  0  Lachis,  city  of  idols."  It  was  near  the  borders  of  the  kingdom  of  Israel,  and  being  the 
first  to  imitate  its  idolatry,  it  became  the  beginning  of  sin  to  Sion. 

^  P.  "  Shalt  thou  give  presents."  R.  thinks  that  it  means  to  part  with,  as  the  noun  was  used  in 
divorcing  a  wife.  He  understands  by  it  that  those  of  Juda  would  be  compelled  to  forego  their  claims 
over  Geth,  which  was  their  hereditary  appanage. 

'^  Moreschdh-gath.    V.  takes  the  former  noun  as  an  appellative. 

28  "  Achzih  .•"  its  meaning  is  given  by  V.  Throughout  this  chapter  there  is  a  paronomasia,  or  play  upon 
names.    Geth  and  its  dependent  towns  disappointed  the  hopes  which  the  kings  of  Juda  entertained. 

^  The  kings  of  Juda  are  meant,  who  governed  the  two  tribes  of  the  Israelitic  people.  Other  instances 
occur  in  which  Israel  is  used  in  the  same  way.  2  Par.  21  :  2;  28  :  19. 

^  The  enemy  who  shall  take  possession  of  the  country.  "  He  made  a  beautiful  allusion  to  the  name, 
for,  as  :Maresa  means  an  inheritance,  he  calls  the  coming  of  the  enemy  into  the  town  the  advent  of  heirs." 
St.  Jerome. 

"  It  is  the  name  of  a  town. 

^  The  leaders  of  Israel  shall  flee  to  Odollam,  aeity  on  the  plain  beyond  Jerusalem  to  the  southwest. 


726  THE  PROPHECY  OF  MICHEAS. 

16.  Make  thee  bald,^  and  be  polled  for  thy  delicate  children :  en- 
large thy  baldness  as  the  eagle :  for  they  are  carried  into  captivity 
from  thee. 


CHAPTER  11. 

THE    ISRAELITES,    BY   THEIR   CRYING   INJUSTICES,   PROVOKE   GOD    TO    PUNISH   THEM. 
^  HE    SHALL   AT    LAST    RESTORE   JACOB. 

1.  Woe  to  you  that  devise  that  which  is  unprofitable,  and  work 
evil  on  your  couches :  in  the  morning  light  they  execute  it,  because 
their  hand  is  against  God.^ 

2.  And  they  have  coveted  fields,  and  taken  them  by  violence  :  and 
houses  they  have  forcibly  taken  away :  and  oppressed  a  man  and  his 
house,  a  man  and  his  inheritance. 

3.  Therefore  thus  saith  the  Lord :  Behold,  I  devise  an  evil  against 
this  family ;  from  which  ye  shall  not  withdraw  your  necks  ;^  and  ye 
shall  not  walk  haughtily ;  for  this  is  a  very  evil  time. 

4.  In  that  day  a  parable  shall  be  taken  up  upon  you :  and  a  song 
shall  be  sung  with  melody'*  by  them  that  say :  We  are  laid  waste  and 
spoiled  :  the  portion  of  My  people  is  changed  :^  how  shall  he  depart 
from  me,  whereas  he  is  returning  that  will  divide  our  land  ?^ 

5.  Therefore  thou  shalt  have  none  that  shall  cast  the  cord  of  a  lot^ 
in  the  assembly  of  the  Lord.^ 

6.  Speak  ye  not,^  saying :  It  shall  not  drop  upon  these :  confusion 
shall  not  overtake  them. 


»•  The  prophet  calls  on  the  nation  to  take  the  marks  of  mourning,  on  account  of  the  impending 
calamities,  the  forced  migration  of  so  many  of  her  citizens.  "  Since  the  people  was  led  away  into  captivity, 
and  all  Judea  was  laid  waste  by  the  Assyrians  and  Babylonians,  let  them  take  to  wailing,  and  mourn  for 
their  children.  And  as  the  eagle,  which  is  the  queen  of  birds,  at  a  certain  period  loses  her  plumage,  so 
sliould  Israel  lay  aside  all  her  glory,  by  which  she  was  surrounded,  and  weep  for  her  children  subjected 
to  the  power  of  the  enemy."   St.  Jerome. 

*  Design.    L.  "  Resolve  on." 

"  P.  "It  Is  in  the  power  of  their  hand."   7xS-    St.  Jerome  translated  this  against  God  :  but  the  pre- 
position 3  is  generally  employed,  when  such  is  the  meaning.    R.  thinks  that  power  is  meant. 
'  They  shall  not  be  able  to  extricate  themselves  from  the  yoke. 

*  P.  "With  a  doleful  lamentation." 

»  P.  ••  lie  hath  changed."  This  may  be  understood  of  God,  by  his  just  decree.  The  land  is  seised  on 
and  devastated. 

■  P.  "  He  hath  remored  it  from  me :  turning  away  he  hath  divided  our  fields."  L.  "  Instead  of  restoring 
(them  to  us),  he  divideth  our  fields."  God  takes  their  lands  from  them,  allowing  the  enemy  to  divide 
them,  and  bestow  them  on  others. 

''  To  measure  and  take  possession  of  the  lot.    He  foretells  that  they  shall  have  no  share  in  the  lands. 

*  Among  the  people.    Deut.  23  :  2,  J. 

■  Lit.  "Do  not  let  drop,— shall  they  let  drop?  they  shall  not  let  drop  for  them,  their  ignominy  shall 


MICHEAS    II.  727 

7.  The  house  of  Jacob  saith  :^°  Is  the  Spirit  of  the  Lord  straitened, 
or  are  these  His  thoughts  ?  Are  not  My  words  good  for  him  that 
walketh  uprightly  ? 

8.  But  My  people,  on  the  contrary,^^  are  risen  up  as  an  enemy :  ye 
have  taken  away  the  cloak  off  from  the  coat  :^^  and  them  that  passed 
harmless^^  ye  have  turned  to  war. 

9.  Ye  have  cast  out  the  women  of  My  people  from  their  houses,  in 
which  they  took  delight  :^*  ye  have  taken  My  praise^^  forever  from 
their  children. 

10.  Arise  ye,  and  depart,^^  for  there  is  no  rest  here  for  you :  for 
that  uncleanness^''  it  shall  be  corrupted  with  a  grievous  corruption.^^ 

11.  Would  God  I  were  not  a  man  that  hath  the  spirit,  and  that  I 
rather  spake  a  lie  :^^  I  will  let  drop^*^  to  thee  of  wine  and  of  drunken- 
ness :  and  it  shall  be  this  people  upon  whom  it  shall  drop.^^ 

12.  I  will  assemble  and  gather  together  all  of  thee,  0  Jacob  :  I 
will  bring  together  the  remnant  of  Israel  :^^  I  will  put  them  together 
as  a  flock  in  the  fold,^^  as  the  sheep  in  the  midst  of  the  sheepcots,  they 
shall  make  a  tumult  by  reason  of  the  multitude  of  men. 

13.  For  he  shall  go  up  that  shall  open  the  way^'*  before  them  :  they 
shall  divide,  and  pass  through  the  gate,  and  shall  come  in  by  it :  and 
their  king  shall  pass  before  them,  and  the  Lord  at  the  head  of  them. 


not  depart."  The  verb  appears  to  mean  here  to  utter  prophetic  words,  which  are  unavailing  to  these, 
whose  disgrace  and  humiliation  are  determined  by  the  Divine  decree.  P.  "  Prophesy  ye  not,  say  they  to 
them  that  prophesy :  they  shall  not  prophesy  to  them  that  they  shall  not  take  shame."  L.  has :  "  Preach 
not,  (but)  they  shall  preach,  they  shall  not  preach  (indeed)  to  these,  that  reproach  may  not  overtake 
them," 

'"  P.  "  0  thou  that  art  named  the  house  of  Jacob!"  R.  maintains  that  the  house  of  Jacob  is  apostro- 
phized. 

**  R.  says  that  this  meaning  is  good,  but  not  found  elsewhere.     He  prefers  taking  it  for  "  of  late."  P. 

^  You  have  taken  off  the  outward  robe. 

"  P.  "  As  men  averse  to  war."    L.  "  Men  returned  from  war:"  apprehensive  of  no  danger. 

"  P.  "  Their  pleasant  houses."    L.  "  Delightful." 

"  P.  "Glory."    L.  "Ornament:"  liberty  and  wealth. 

^^  This  seems  addressed  to  the  invaders. 

"  P.  "  Because  it  is  polluted."    R.  observes  that  it  is  a  noun,  not  a  verb. 

"  P.  "  It  shall  destroy  you,  even  with  a  sore  destruction."  The  severe  punishment  of  the  defilement 
is  predicted. 

"  P.  *'  If  a  man  walking  in  the  spirit  and  falsehood  do  lie,  saying,  I  will  prophesy  unto  thee  of  wine 
and  of  strong  drink,  he  shall  even  be  the  prophet  of  this  people."  The  particle  y")  generally  has  the 
force  given  it  by  V. ;  but  it  is  here  thought  to  mean  simply,  "  if."  According  to  V.,  the  prophet  wished 
that  he  were  not  a  true  prophet,  so  that  the  evils  which  he  predicted  might  not  befall  the  nation.  The 
text  seems  to  mean  that  one  professing  to  prophesy,  but  flattering  the  people  by  promising  them  abun- 
dance of  wine  and  strong  drink,  is  alone  likely  to  prove  acceptable.  L.  translates  the  first  phrase :  "  A 
man  that  goeth  after  wind." 

"^  Speak.    L.  "  Preach."  21  j^   a  jje  would  be  a  preacher  for  this  people." 

^  The  restoration  of  the  exiled  people  to  their  country  is  announced. 

23  Chald.,  as  well  as  St.  Jerome,  takes  H.  for  fold.  It  is  generally  understood  to  be  the  proper  name  of 
a  city  in  Idumea,  and  of  another  in  Moab.    P.  "  Bozra." 

"  P.  "  The  breaker"— one  who  shall  break  through  the  wall.    L.  "  The  wall-breaker." 


728  THE  PROPHECY  OF  MICHEAS. 


CHAPTER  III. 

FOR  THE  SINS  OF  THE  RICH  OPPRESSING  THE  POOR,  OF  FALSE  PROPHETS  FLATTER- 
ING FOR  LUCRE,  AND  OP  JUDGES  PERVERTING .  JUSTICE,  JERUSALEM  AND  THE 
TEMPLE  SHALL  BE  DESTROYED, 

1.  And  I  said :  Hear,  0  ye  princes  of  Jacob,  and  ye  chiefs  of  the 
house  of  Israel :  Is  it  not  your  part  to  know  judgment  ?^ 

2.  Ye  that  hate  good,  and  love  evil ;  that  violently  pluck  off  their 
skin  from  them,  and  their  flesh  from  their  bones  ?^ 

3.  Who  eat  the  flesh  of  My  people,  and  flay  their  skin  from  off 
them ;  and  break  and  chop  their  bones  as  for  the  kettle,  and  as  flesh 
in  the  midst  of  the  pot. 

4.  Then  shall  they  cry  to  the  Lord ;  and  He  will  not  hear  them  : 
and  He  will  hide  His  face  from  them  at  that  time,  as  they  have  be- 
haved wickedly  in  their  devices.^ 

5.  Thus  saith  the  Lord  concerning  the  prophets  that  make  My 
people  err,  that  bite  with  their  teeth,^  and  preach  peace  :^  and  if  a 
man  give  not  something  into  their  mouth,®  they  prepare  war  against 
him. 

6.  Therefore  night  shall  be  to  you  instead  of  vision,  and  (Jarkness 
to  you  instead  of  divination  -J  and  the  sun  shall  go  down  upon  the 
prophets,  and  the  day  be  darkened  over  them. 

7.  And  they  shall  be  ashamed  that  see  visions ;  and  the  diviners 
shall  be  confounded :  and  they  shall  all  cover  their  faces,^  because 
there  is  no  answer  of  God. 

8.  But  truly  I  am  filled  with  the  strength  of  the  Spirit  of  the  Lord,^ 
with  judgment,^*^  and  power,  to  declare  unto  Jacob  his  wickedness, 
and  to  Israel  his  sin. 

9.  Hear  this,  ye  princes  of  the  house  of  Jacob,  and  ye  judges  of 


*  Does  it  not  become  you  to  know  justice  and  right? 

'  The  oppresnion  of  sulyecta  is  represented  by  these  figurative  expressions,  which  are  borrowed  from 
the  manner  of  dressing  meat,  especially  victims. 

'  As  those  in  power  disregarded  the  appeals  of  the  poor,  their  own  cry  for  mercy  shall  be  r^ected. 

*  By  Inspiring  false  security,  they  give  a  deadly  wound,  whilst  they  announce  flattering  things. 

*  Promise  prosperity.  •  If  he  do  not  bribe  them. 
^  They  shall  have  no  vision,  or  prophetic  light:  all  shall  be  dark  and  dismal  to  them. 

'  P.  "  Their  lips."    L.  '*  Wrap  themselves  up  to  their  upper  lip."    The  act  of  covering  the  mouth  with 
the  mantle  sometimes  denoted  shame,  although  often  done  merely  to  protect  one's  self  from  the  sharp  air. 

*  The  Spirit  of  the  Lord  gave  the  prophet  strength  intrepidly  to  announce  the  Divine  judgments. 
*°  A  correct  sense  of  what  is  right 


MICHEAS    IV.  729 

the  house  of  Israel :  ye  that  abhor  judgment,  and  pervert  all  that  is 
right : 

10.  Ye  that  build  up  Sion  with  blood,  and  Jerusalem  with  ini- 
quity." 

11.  Her  princes  judge  for  bribes ;  and  her  priests  teach  for  hire, 
and  her  prophets  divine  for  money :  and  they  lean  upon  the  Lord, 
saying :  Is  not  the  Lord  in  the  midst  of  us  ?  no  evil  shall  come  upon 

US.12 

12.  Therefore,  because  of  you,  Sion  shall  be  ploughed  as  a  field ; 
and  Jerusalem  shall  be  as  a  heap  of  stones,  and  the  mountain  of  the 
temple  as  the  high  places  of  the  forests. ^^ 


CHAPTER   IV. 

THE  GLORY  OF  THE  CHURCH  OF  CHRIST,  BY  THE  CONVERSION  OF  THE  GENTILES. 
THE  JEWS  SHALL  BE  CARRIED  CAPTIVES  TO  BABYLON,  AND  BE  DELIVERED  AGAIN. 

1.  And  it  shall  come  to  pass  in  the  last  days  that  the  mountain  of 
the  house  of  the  Lord  shall  be  prepared^  on  the  top  of  mountains,^  and 
high  above  the  hills :  and  peoples  shall  flow  to  it. 

2.  And  many  nations  shall  hasten,  and  say :  Come,  let  us  go  up 
to  the  mountain  of  the  Lord,  and  to  the  house  of  the  God  of  Jacob : 
and  He  will  teach  us  of  His  ways ;  and  we  will  walk  in  His  paths  : 
for  the  law  shall  go  forth  out  of  Sion,  and  the  word  of  the  Lord  out 
of  Jerusalem. 

3.  And  He  shall  judge  among  many  peoples,  and  rebuke  strong 
nations  afar  off:  and  they  shall  beat  their  swords  into  ploughshares, 
and  their  spears  into  spades :  nation  shall  not  take  sword  against 
nation  :  neither  shall  they  learn  war  any  more.^ 

"  They  boasted  that  they  built  up  Sion,  sustaining  the  state  by  their  efforts ;  but  the  prophet  inti- 
mates that  violence  and  bloodshed  were  the  means  which  they  adopted. 

"  Their  reliance  on  God  t^s  false,  since  they  provoked  Ilim  by  avarice  and  other  vices. 

"  This  desolation  is  the  result  of  their  crimes  especially.     "  These  things  were  inflicted  on  the  Jewish 
people,  whose  captivity  was  real,  and  whose  ruin  was  extreme,  on  account  of  their  former  sins,  but  espe- 
cially because  they  shed  the  blood  of  the  Lord."  St.  Jerome. 
'■  P.  "Established." 

^  This  manifestly  refers  to  a  sublimer  object  than  the  re-establishment  of  the  kingdom  of  Juda,  or  of 
the  Jewish  temple :  it  directly  relates  to  the  Church  of  Christ.  The  first  three  verses  of  this  chapter 
closely  correspond  with  Isaiah  2  :  2, 

^  This  denotes  a  general  state  of  peace,  which,  however,  was  never  permanent.  At  the  birth  of  our 
Lord,  the  world  was  in  peace.  Comparatively  with  the  fierce  and  constant  wars  of  barbarous  nations, 
Christians  enjoy  peace.    "  Before  the  child  was  born  for  us,  whose  principality  is  on  His  shoulder,  the 


730  THE  PROPHECY  OF  MICHEAS. 

4.  And  every  man  shall  sit  under  his  vine,  and  under  his  fig-tree  :^ 
and  there  shall  be  none  to  make  them  afraid :  for  the  mouth  of  the 
Lord  of  hosts  hath  spoken. 

5.  For  all  peoples  will  walk  every  one  in  the  name  of  his  god :  but 
we  will  walk'*  in  the  name  of  the  Lord,  our  God,  forever  and  ever. 

6.  In  that  day,  saith  the  Lord,  I  will  gather  up  her  that  halteth  :^ 
and  her  that  I  had  cast  out  I  will  gather  up ;  and  her  whom  I  had 
afflicted. 

7.  And  I  will  make  her  that  halted  a  remnant  ;^  and  her  that  had 
been  afflicted  a  mighty  nation :  and  the  Lord  w^ill  reign  over  them  in 
mount  Sion,  from  this  time  now  and  forever.^ 

8.  And  thou,  0  cloud-covered  tower®  of  the  flock,  of  the  daughter 
of  Sion,  unto  thee  shall  it  come :  yea  the  first  power  shall  come,^^  the 
kingdom  to  the  daughter  of  Jerusalem." 

9.  Now,  why  art  thou  drawn  together  with  grief?  Hast  thou  no 
king  in  thee,  or  is  thy  counsellor  perished,  because  sorrow  hath  taken 
thee  as  a  woman  in  labor  ? 

10.  Be  in  pain  and  labor,  0  daughter  of  Sion,  as  a  woman  that 
bringeth  forth :  for  now  shalt  thou  go  out  of  the  city,  and  shalt  dwell 
in  the  country,^^  and  shalt  come  even  to  Babylon :  there  thou  shalt 
'be  delivered ;  there  the  Lord  will  redeem  thee  out  of  the  hand  of  thy 
enemies. 

11.  And  now  many  nations  are  gathered  together  against  thee : 
and  they  say :  Let  her  be  stoned  :^^  and  let  our  eye  look^*  upon  Sion. 

12.  But  they  know  not  the  thoughts  of  the  Lord,  and  understand 
not  His  counsel :  because  He  gathereth  them  together  as  the  hay^^  of 
the  threshing-floor. 

13.  Arise,  and  thresh,  0  daughter  of  Sion :  for  I  will  make  thy 


■whole  world  was  full  of  block! :  peoples  fought  against  peoples,  kings  against  kings,  nations  against 
nations.  The  yery  Roman  commonwealth  itself  was  rent  asunder  by  civil  wars.  ...  It  may  also  be  un- 
derstood of  the  abandoning  of  anger  and  contumely  in  embracing  the  fadth  of  Christ."  St.  Jerome. 

*  Qeneral  happiness  and  independence  are  represented. 

*  The  Gentiles  cling  to  their  false  deities,  and  invoke  them  in  distress.  Christians  rely  upon  the  true 
Ood,  and  invoke  Ilim. 

8  The  people  is  represented  under  the  familiar  image  of  a  female.  Soph.  3  :  19.  The  prophet  returns 
to  contemplate  the  destinies  of  his  own  nation. 

■"  Saving  her  from  utter  ruin. 

'  Dan.  7  :  14 ;  Luke  1  :  32.  II.  Migdal-eder  is  the  proper  name  of  a  place  in  the  neighborhood  of  Beth- 
lehem. Qen.  35 :  21. 

"  P.  "The  stronghold."  V.  '•  Nebulosa,"  as  it  were  rising  to  the  clouds,  or  covered  with  clouds— 
«  cloud-capt  towers."    The  decline  of  the  kingdom  and  its  subsequent  rise  are  intimated. 

"  The  sovereignty— the  former  dominion.  "  That  is  Jerusalem  considered  as  a  virgin. 

"  The  captives  were  sometimes  detained  in  the  country  under  tents,  until  the  arrival  of  others  who 
were  to  be  transported  with  them. 

"  P.  '«  Defiled"— profaned.  "  Exultingly. 

"  P.  «'  The  sheaves." 


MICHEAS    V.  731 

horn  iron,  and  thy  hoofs  I  will  make  brass :  and  thou  shalt  beat  in 
pieces  many  peoples/^  and  shalt  immolate^^  the  spoils  of  them  to  the 
Lord,  and  their  strength  to  the  Lord  of  the  whole  earth. 


CHAPTER   y. 

THE   BIRTH   OF   CHRIST    IN   BETHLEHEM:   HIS   REIGN   AND   SPIRITUAL   CONQUESTS. 

1.  Now  shalt  thou  be  laid  waste,  0  daughter  of  the  robber  :^  they 
have  laid  siege  against  us ;  with  a  rod  shall  they  strike  the  cheek  of 
the  judge  of  Israel.^ 

2.  And  thou,  Bethlehem  Ephrata,^  art  a  little  one  among  the 
thousands  of  Juda  :'•  out  of  thee  shall  He  come  forth  unto  Me  that  is 
to  be  ruler  in  Israel  :^  and  His  going  forth  is  from  the  beginning,  from 
the  days  of  eternity. 

3.  Therefore  will  He  give  them  up®  even  till  the  time  wherein  she 
that  travaileth  shall  bring  forth  i"^  and  the  remnant  of  his  brethren 
shall  return  to  the  children  of  Israel.^ 

4.  And  He  shall  stand,  and  feed  in  the  strength  of  the  Lord,  in 
the  height^  of  the  name  of  the  Lord,  his  God :  and  they  shall  be  con- 

"  The  prophet  invites  his  country  to  execute  the  Divine  judgments  on  the  nations. 
"  P.  "  I  will  consecrate  their  gain  unto  the  Lord."    Syr.,  as  well  as  V.,  gives  this  verb  in  the  second 
person,  which,  Eichhorn  maintains,  is  the  correct  reading. 

*  This  verse  is  connected  with  the  preceding  chapter  in  most  MSS.  Three  begin  with  it  the  present 
chapter.  P.  "  Now  gather  thyself  in  troops,  0  daughter  of  troops."  It  may  be  taken  as  a  defiance  to  the 
enemy,  who  is  challenged  to  rush  on  Jerusalem,  but  under  a  threat  of  Divine  vengeance  hereafter.  The 
devastation  consequent  on  the  attack,  or  which  is  to  be  its  punishment  afterwards,  is  expressed  by  V. 

2  This  may  refer  to  the  treatment  6f  Sedekiah,  who  was  taken  prisoner,  4  Kings  25;  or  it  may  mark 
insults  to  others  in  authority. 

*  Bethlehem  was  already  addressed  as  the  tower  of  the  flock,  Migdal  Adcr.  It  is  called  Ephrata.  Gen. 
35  :  19  ;  48  :  7.    Another  city  of  the  same  name  was  in  the  tribe  of  Zabulon. 

■•  A  small  village  with  scarcely  a  thousand  inhabitants.  In  the  arrangement  of  the  people,  rulers 
were  set  over  a  thousand  men.  Exod.  18  :  25.     St.  Matthew  styles  them  princes.  Matt.  2 :  6;  John  7  :  42. 

*  The  ruler  here  predicted  is  no  ordinary  prince,  since  His  origin  is  declared  to  be  eternal.  Isaiah 
9:6;  Zach.  6  :  13.  Rabbi  Abbendana  explains  the  text  of  the  Messiah.  St.  Jerome  paraphrases  it: 
"  The  assumption  of  the  flesh  does  not  interfere  with  the  majesty  of  the  Godhead  :  for  He  was  born  of  Me 
before  all  ages,  and  the  Author  of  time  is  not  limited  to  time." 

^  God  will  suffer  His  people  to  be  for  a  time  afflicted  by  their  enemies. 

■"  This  is  referred  by  many  to  the  Mother  of  the  Messiah.  R.  remarks  that  the  Jews  of  that  period 
were  persuaded  that  His  birth  would  be  mysterious  and  extraordinary.  H.  has  no  reference  to  the  pains 
of  childbirth.  St.  Jerome  explains  it  in  the  first  place  of  the  conversion  of  the  Gentiles,  and  adds:  "It 
may  be  also  understood  otherwise.  The  Lord  will  grant  the  temple  and  Jerusalem  and  the  Jews  to  sub- 
sist until  the  time  when  the  Virgin  shall  bring  forth',  after  which  when  her  Infant  shall  have  received 
the  spoils  of  Samaria,  and  the  strength  of  Damascus,  on  the  destruction  of  the  Jewish  people,  a  remnant 
of  Israel  shall  be  saved,  and  the  brethren  of  Christ,  namely  the  Apostles,  shall  be  converted  to  the  faith 
of  the  patriarchs  and  prophets,  who  foretold  the  coming  of  Christ." 

»  Govern,  as  a  shepherd.  "  P-  "Majesty."    L.  "Excellency." 


732  THE  PROPHECY  OF  MICHEAS. 

verted  :^^  for  now  shall  He  be  magnified'^  even  to  the  ends  of  the 
earth. 

5.  And  He^^  shall  be  our  peace :  when  the  Assyrian^^  shall  come 
into  our  land,  and  when  he  shall  set  his  foot  in  our  houses :  and  we 
shall  raise  against  him  seven  shepherds,  and  eight  principal  men. 

6.  And  they  shall  feed^^  the  land  of  Assyria  with  the  sword,  and 
the  land  of  Nemrod"  with  the  spears^*  thereof:  and  He  shall  deliver 
us  from  the  Assyrian,  when  He  shall  come  into  our  land,  and  when 
He  shall  tread  in  our  borders. 

7.  And  the  remnant  of  Jacob  shall  be  in  the  midst  of  many  peoples 
as  a  dew  from  the  Lord,^^  and  as  drops  upon  the  grass,  which  waiteth 
not  for  man,  nor  tarrieth  for  the  children  of  men. 

8.  And  the  remnant  of  Jacob  shall  be  among  the  Gentiles  in  the 
midst  of  many  peoples,  as  a  lion  among  the  beasts  of  the  forests,  and 
as  a  young  lion  among  the  flocks  of  sheep :  who  when  He  shall  go 
through,  and  tread  down,  and  take,  there  is  none  io  deliver.'^ 

9.  Thy  hand  shall  be  lifted  up  over  thy  enemies :  and  all  thy  ene- 
mies shall  be  cut  off. 

10.  And  it  shall  come  to  pass  in  that  day,  saith  the  Lord,  that  I 
will  take  away  thy  horses'^  out  of  the  midst  of  thee,  and  will  destroy 
thy  chariots. 

11.  And  I  will  destroy  the  cities^  of  thy  land,  and  will  throw  down 
all  thy  strongholds :  and  I  will  take  away  sorceries  out  of  thy  hand : 
and  there  shall  be  no  divinations  in  thee. 

12.  And  I  will  destroy  thy  graven  things  and  thy  statues  out  of 


*"  p.  "  Abide."  St.  Jerome,  in  his  commentary,  prefers  this  meaning :  habitabunt.  The  points  consti- 
tute the  difference. 

"  P.  "  Shall  Ho  be  great." 

*3  P.  "  And  this  man."  L.  "  In  this  manner."  It  may  be  understood  that  in  this  way  peace  shall  be 
secured,  and  the  independence  of  the  nation  maintained.    Christ  is  our  peace. 

"  Under  the  name  of  the  Assyrian,  their  most  formidable  foe,  any  enemy  may  be  meant.  In  case  of  an 
invasion,  the  Israelites  relied  on  their  prince  to  raise  many  others  for  their  protection :  seven  and  eight 
being  put  for  many.  The  protection  and  blessing  of  Christ  to  His  faithful  people  are  meant  by  these 
statements. 

''  The  leaders  of  the  Israelites  shall  not  only  repel  the  invaders,  but  pursue  them,  and  spread  desola* 
tion  in  their  land.    *'  To  feed"  is  taken  for  cropping  the  meadows  as  sheep  do. 

i*  Though  king  of  Babylon,  he  extended  his  dominion  to  Assyria. 

"  P.  "  In  the  entrances,"— the  gates.  St.  Jerome,  after  Aquila  and  Theodotion,  understood  the  term 
of  weapons.  The  war  shall  be  transferred  to  the  territory  of  the  enemy.  These  predictions  are  to  be 
interpreted  in  accordance  with  the  main  prophecy,  which  regards  the  Slessiah.  Military  exploits  are  not 
here  foretold. 

"  Their  happiness  depends  wholly  on  the  Divine  blessing.  St.  Jerome  understands  by  the  dew,  "  the 
doctrines  of  the  apostles  sprinkled  over  all  nations  by  the  Lord." 

"  Extraordinary  energy  and  power  over  their  enemies  are  promised  them.  These  predictions  were 
CulfiUed  in  the  diffusion  of  the  fuith  among  the  Gentiles,  notwithstanding  the  violent  persecutions. 

'^  These  were  used  chiefly  in  war.  The  prophet  declares  that  they  shall  be  taken  away  as  no  longer 
needed. 

*^  Fortified  cities,  or  rather  fortresses,  arc  meant,  as  the  following  clause  shows. 


MICHEAS    VI.  733 

the  midst  of  thee :  and  thou  shalt  no  more  adore  the  works  of  thy 
hands. 

13.  And  I  will  pluck  up  thy  groves  out  of  the  midst  of  thee :  and 
will  crush  thy  cities. ^^ 

14.  And  I  will  execute  vengeance  in  wrath  and  in  indignation 
among  all  the  nations  that  have  not  given  ear. 


CHAPTER   VI. 


GOD  EXPOSTULATES  WITH  THE  JEWS  FOR  THEIR  INGRATITUDE  AND  SINS:  FOR 
WHICH  THEY  SHALL  BE  PUNISHED. 

1.  Hear  ye  what  the  Lord  saith :  Arise ;  contend  thou  in  judg- 
ment against^  the  mountains,  and  let  the  hills  hear  thy  voice. 

2.  Let  the  mountains  hear  the  judgment  of  the  Lord,  and  the  strong 
foundations  of  the  earth :  for  the  Lord  will  enter  into  judgment  with 
His  people ;  and  He  will  plead  against  Israel. 

3.  0  my  people,  what  have  I  done  to  thee,  or  in  what  have  I  mo- 
lested thee  ?^  answer  thou  Me. 

4.  Is  it  because^  I  brought  thee  up  out  of  the  land  of  Egypt,  and 
delivered  thee  out  of  the  house  of  slaves :  and  sent  before  thy  face 
Moses,  and  Aaron,  and  Mary  ? 

5.  0  My  people,  remember,  I  pray  thee,  what  Balac,  the  king  of 
Moab,  purposed,  and  what  Balaam,  the  son  of  Beor,  answered  him,^ 
from  Setim  to  Galgal,^  that  thou  mightest  know  the  favors^  of  the 
Lord. 

6.  What  shall  I  offer  to  the  Lord  that  is  worthy?  wherewith  shall 

-^  St.  Jerome  challenges  the  Jews  to  show  the  literal  fulfilment  of  these  prophecies,  in  any  stage  of 
their  history.  Their  expectation  that  they  will  hereafter  be  fulfilled,  he  shows  to  be  vain,  since  they  are 
now  without  cities,  or  fortresses,  groves,  or  idols,  which  might  be  overthrown,  according  to  the  terms  of 
the  prediction. 

'■  P.  "  Before."  By  a  figure  of  speech  the  mountains  are  represented  as  intelligent  witnesses  of  the 
discussion. 

2  Jer.  2  :  5. 

^  V.  has  the  note  of  interrogation  at  the  end. 

*  Numb.  22  :  22.  The  goodness  of  God  was  manifested  in  making  Balaam  pronounce  blessings  on  the 
Israelites,  whom  he  had  been  urged  to  curse. 

*  Setim  was  the  place  where  the  Israelites  sinned  with  the  Moabite  women.  Numb.  25.  Saul  was 
crowned  at  Galgal.  St.  Jerome  thus  paraphrases  the  text,  in  accordance  with  the  Jewish  interpretation 
of  it:  "From  the  time  in  which  you  committed  fornication  in  Madian  to  the  time  in  which  Saul  was 
anointed  king  in  Galgal,  call  to  mind  the  evils  which  you  committed,  and  the  favors  which  I  bestowed  on 
you,  and  you  will  know  the  greatness  of  My  mercy  to  you." 

"  mpn^f-    Y.  Justitias.  P8.2S:  5.    It  is  identified  with  blessing.    L.  "  Gracious  benefits." 


784  THE  PROPHECY  OF  MICHEAS. 

I  kneel  before  the  higli  God  ?  shall  I  offer  holocausts  unto  Him,  and 
calves  of  a  year  old  ? 

7.  May  the  Lord  be  appeased  with  thousands  of  rams,  or  with 
many  thousands  of  fat  he-goats  V  shall  I  give  my  first-born  for  my 
wickedness,  the  fruit  of  my  body  for  the  sin  of  my  soul  ?^ 

8.  P  will  show  thee,  0  man,  what  is  good,  and  what  the  Lord  re- 
quireth  of  thee :  Verily  to  do  judgment,  and  to  love  mercy,  and  to 
walk  diligently^''  with  thy  God. 

9.  The  voice  of  the  Lord  crieth  to  the  city,"  and  salvation^^  shall 
be  to  them  that  fear  Thy  name :  hear,  0  ye  tribes,  and  who  shall 
approve  it  ?^^ 

10.  As  yet  there  is  a  fire^'*  in  the  house  of  the  wicked,  the  treasures 
of  iniquity,  and  a  scant  measure  full  of  wrath. ^^ 

11.  Shall  I  justify^^  wicked  balances,  and  the  deceitful  weights  of 
thebag?!^ 

12.  By  which  her  rich  men  were  filled  with  iniquity, ^^  and  the 
inhabitants  thereof  have  spoken  lies ;  and  their  tongue  was  deceitful 
in  their  mouth. 

13.  And  I  therefore  began  to  strike  thee^^  with  desolation  for  thy 
sins. 

14.  Thou  shalt  eat,  but  shalt  not  be  filled :  and  thy  humiliation^ 
shall  be  in  the  midst  of  thee :  and  thou  shalt  take  hold,  but  shalt 

'  p.  "With  ten  thousand  rivers  of  oil."  Sept.,  as  R.  remarks,  understood  by  H.  the  numerous  stalls 
of  sheep  in  the  valleys.  The  oil  which  was  poured  out  on  the  flour  offerings  may  be  had  in  view  by  the 
prophet,  but  the  terms  imply  great  exaggeration.  There  is  no  striking  parallel  or  contrast  between  rams 
and  rivers  of  oil. 

'  The  people  ask :  must  they  offer  their  children  to  appease  God  ?  "  If  I  give  my  first-born  to  atone 
for  my  wickedness,  and  the  fruit  of  my  womb  for  the  sin  of  my  soul,  I  shall  give  that  which  is  first  in 
my  affections,  but  I  shall  offer  to  God  nothing  in  proportion  to  my  sin  and  impiety."  St.  Jerome. 

»  H.  P.  "He  hath  shown  thee." 

"  P.  "  Humbly."    Michaelis  approves  V.  "  Solicitum." 

"  To  Jerusalem,  or  to  Samaria.  St.  Jerome  explains  it  of  the  latter,  which  was  taken  during  the  time 
of  this  prophet. 

^  P.  "  The  man  of  wisdom  shall  see  thy  name."  The  phrase  is  obscure.  St.  Jerome  had  a  reading 
slightly  different,  which  R.  would  accept,  if  supported  by  MSS.  Four  K.  furnish  it,  besides  several  which 
give  it  as  a  marginal  reading,  or  as  a  correction. 

"  P.  "  Hear  ye  the  rod,  and  who  hath  appointed  it."  St.  Jerome,  after  Sept.,  took  U.  for  tribe,  as  it  is 
sometimes  used ;  and  understood  the  prophet  to  complain  of  general  inattention  to  his  threats  and  an- 
nouncements. It  is  now  explained  of  a  summons  to  consider  the  impending  ohastisementa,  and  the 
Divine  sourcn  from  which  they  proceed. 

"  A  MS.  of  the  close  of  the  twelfth  century  has  points  favorable  to  V.  P.  "  Are  there  yet  the  treasures 
of  wickedness  in  the  house  of  the  wicked  ?"  After  so  many  admonitions  and  threats,  the  prophet  ex- 
presses surprise  that  the  wicked  should  retain  their  ill-gotten  wealth. 

"  P.  '•  .\bominable,"  calculated  to  provoke  the  wrath  of  God. 

"  P.  "  Jjhall  I  count  them  pure?"    L.  *'  Shall  I  be  pure?"    The  reflection  is  suggested  to  the  people. 

"  False  weights.    The  bag  was  used  to  hold  the  weights. 

"  Fruits  of  violence. 

"  P.  «  Therefore  will  I  make  thee  sick  in  smiting  thee."  St.  Jerome  and  Syr.  had  a  reading  slightly 
different. 

^  P.  "Thy  casting  down."    Some  understand  it  of  undigested  food,  producing  cramp  and  pain. 


MICHEAS    VII.  735 

not  save :  and  those  whom  thou  shalt  save^^  I  will  give  up  to  the 
sword. 

15.  Thou  shalt  sow,^^  but  shalt  not  reap :  thou  shalt  tread  the 
olives,  but  shalt  not  be  anointed  with  the  oil ;  and  the  new  wine,  but 
shalt  not  drink  the  wine. 

16.  For  thcfi  hast  kept  the  statutes  of  Amri,^^  and  all  the  works 
of  the  house  of  Achab  :  and  thou  hast  walked  according  to  their  will, 
that  I  should  make  thee^*  a  desolation,  and  the  inhabitants  thereof  a 
hissing :  and  ye  shall  bear  the  reproach  of  My  people. 


CHAPTER  VII. 

THE  PROPHET  LAMENTS  THAT,  NOTWITHSTANDING  ALL  HIS  PREACHING,  THE  GENE- 
RALITY ARE  STILL  CORRUPT  IN  THEIR  MANNERS:  THEREFORE  THEIR  DESOLATION 
IS  AT  HAND  :  BUT  THEY  SHALL  BE  RESTORED  AGAIN  AND  PROSPER  :  AND  ALL 
MANKIND    SHALL   BE   REDEEMED   BY   CHRIST. 

1.  Woe  is  me,  for  I  am  become  as  one  that  gleaneth  in  autumn^ 
the  grapes  of  the  vintage  :  there  is  no  cluster  to  eat  :^  my  soul  desired 
the  first  ripe  figs.^ 

2.  The  holy  man  is  perished  out  of  the  earth ;  and  there  is  none 
upright  among  men :  they  all  lie  in  wait  for  blood,  every  one  hunteth 
his  brother  to  death.^ 

3.  The  evil  of  their  hands  they  call  good  :^  the  prince  requireth, 
and  the  judge  is  for  pay :  and  the  great  man  uttereth  the  desire  of 
his  soul,^  and  they  have  troubled  it.'^ 

4.  He  that  is  best  among  them  is  as  a  brier :  and  he  that  is  righte- 


2'  L.  "  Overtake."  Although  you  succeed  in  laying  hold  on  your  friends,  or  property,  you  cannot  rescue 
them  from  the  enemy. 
^  Some,  apparently  rescued,  fell  again  into  their  power.  Deiit.  28  :  38 ;  Aggeus  1  :  6. 
^  The  great  fomenter  of  idolatry. 

2*  This  was  not  the  end  for  which  they  acted,  but  the  result  and  punishment  of  their  evil  course. 
^  P.  "Summer." 

2  The  prophet  seeks  in  yaln  just  men  with  whom  he  may  associate,  and  finds  himself  like  one  who 
cannot  discover  a  cluster  of  grapes,  which  has  escaped  those  who  made  the  vintage. 
^  P.  "  Fruit."    R.  and  Simonis  understand  figs. 

*  P.  "  With  a  net."    H.  means  anathema,  and  is  taken  for  death.  It  is  used,  however,  for  a  net.  Ezek. 
25  :  5;  Hab.  1 :  15, 16. 

*  P.  "  That  they  may  do  evil  with  both  hands  earnestly."    The  meaning  seems  to  be  that,  besides  acts 
of  violence,  they  sell  the  administration  of  justice,  the  prince  and  judge  demanding  pay  for  it. 

®  The  man  in  power  expresses  his  perverse  wish. 

'  P.  "They  wrap  it  up."    L.  "They  make  a  network."    They  pervert  justice. 


786  THE  PKOPHECY  OF  MICHEAS. 

ous,^  as  the  thorn  of  the  hedge.     The  day  of  thy  inspection,^  thy 
visitation  cometh :  now  shall  be  their  destruction.^^ 

5.  Believe  not  a  friend  :  and  trust  not  in  a  prince :"  keep  the  doors 
of  thy  mouth^  from  her  that  sleepeth  in  thy  bosom. 

6.  For  the  son  dishonor eth  the  father ;  and  the  daughter  riseth  up 
against  her  mother ;  the  daughter-in-law  against  her  jjiother-in-law : 
and  a  man's  enemies  are  they  of  his  own  household.^^ 

7.  But  I  will  look  towards  the  Lord :  I  will  wait  for  God,  my 
Savior  :  my  God  will  hear  me. 

8.  Rejoice  not,  thou,  my  enemy,  over  me,  because  I  am  fallen :  I 
shall  arise ;  when  I  sit  in  darkness,  the  Lord  is  my  light. 

9.  I  will  bear  the  wrath  of  the  Lord,  because  I  have  sinned  against 
Him :  until  He  judge  my  cause,  and  execute  judgment  for  me,^*  He 
will  bring  me  forth  into  the  light :  I  shall  behold  His  justice." 

10.  And  my  enemy^^  shall  behold,  and  she  shall  be  covered  with 
shame,  who  saith  to  me :  Where  is  the  Lord  thy  God  ?  my  eyes  shall 
look  down  upon  her :"  now  shall  she  be  trodden  under  foot,  as  the 
mire  of  the  streets. 

11.  The  day  shall  come,  that  thy  walls  may  be  built  up :  in  that 
day  shall  the  decree^®  be  far  removed. 

12.  In  that  day  they  shall  come  even  from  Assyria  to  thee,  and  to 
the  fortified  cities:*^  and  from  the  fortified  cities  even  to  the  river  ;^^ 
and  from  sea  to  sea,  and  from  mountain  to  mountain.^^ 

13.  And  the  land  shall  be  made^  desolate  because  of  the  inhabi- 
tants thereof,  and  for  the  fruit  of  their  devices. 

14.  Feed  Thy^  people  with  Thy  rod,  the  flock  of  Thy  inheritance, 


■  He  that  is  so  esteemed.  "  The  best  amongst  them  is  but  as  a  brier  pricking  and  holding  fast,  wound- 
ing him  that  approaches,  and  seizing  him,  and  he  that  is  found  righteous  is  like  a  thorn  of  the  hedge,  so 
that  pain  is  felt  where  help  was  expected."  St.  Jerome. 

•  P.  "  Of  thy  watchmen" — the  day  pointed  out  by  the  prophets. 

"  P.  "  Perplexity." 

"  P.  "  G  aide."    L.  "  A  confidant."  A  cognate  yerb  used  in  Pror.  22  :  25,  in  the  sense  of  being  familiar. 

"  Thy  secrets.  "  Matt,  10  :  35,  36. 

"  The  prophet  in  the  name  of  Jerusalem  submits  to  the  Tisitation,  and  awaits  patiently  the  return  of 
Divine  favor,  when  justice  shall  be  satisfied. 

**  With  pleasure.    Justice  here  means  mercy,  favor. 

»  A  hostile  nation.  "  Scornfully. 

"  The  decree  of  the  enemies— their  power  and  authority  shall  bo  removed,  when  the  restoration  of  the 
walls  of  the  city  shall  be  determined. 

"  L.  <'  From  the  cities  of  Mazor."    U.  understands  this  to  mean  Egypt. 

*>  Euphrates. 

^  These  general  terms  express  the  vast  regions  from  which  the  exiles  shall  return. 

«"  Previously. 

^  Qod  is  implored  to  be  the  shepherd  of  Hia  people,  and  rule  them  with  his  pastoral  rod. 


MICHEAS    VII.  7^7 

them  tliat  dwell  alone-^  in  the  forest,  in  the  midst  of  Carmel  :^  they 
shall  feed  in  Basan  and  Galaad  according  to  the  days  of  old. 

15.  As  in  the^^  days  of  thy  coming  out  of  the  land  of  Egypt  I  will 
show  him  wonders. ^^ 

16.  The  nations  shall  see,  and  shall  be  confounded  at  all  their 
strength  :  they  shall  put  the  hand  upon  the  mouth  :^  their  ears  shall 
be  deaf.29 

17.  They  shall  lick  the  dust^  like  serpents  ;  as  the  creeping  things 
of  the  earth,  they  shall  be  disturbed  in  their  houses  :^^  they  shall 
dread  the  Lord  our  God,  and  shall  fear  Thee.^^ 

18.  Who  is  a  God  like  to  Thee,  who  takest  away  iniquity,^  and 
passest  by  the  sin  of  the  remnant  of  Thy  inheritance  ?  He  will  send 
His  fury  in  no  more,  because  He  delighteth  in  mercy. 

19.  He  will  turn  again,  and  have  mercy  on  us :  He  will  put  away^ 
our  iniquities,  and  He  will  cast  all  our  sins  into  the  bottom  of  the 
sea.^^ 

20.  Thou  wilt  perform  truth  to  Jacob,  mercy  to  Abraham,  which 
Thou  hast  sworn  to  our  fathers  from  the  days  of  old. 

^*  Separately  from  other  nations.  -^  As  in  a  fertile  region.  ^  L. 

^  God  answers  the  petition,  and  promises  to  treat  Israel  mercifully,  as  when  their  ancestors  came  out 
of  Egypt. 
^  In  astonishment.  ^  Through  amazement.  "°  In  homage. 

"  Through  fear.    P.  "  They  shall  more  out  of  their  holes,  like  worms  of  the  earth." 
^  This  change  of  person  is  not  unusual.  ^*  Jer.  10  :  6;  Acts  10  :  43. 

'^  Lit.  "  Trample  under  foot."  ^^  This  is  a  beautiful  expression  of  entire  pardon. 


47 


THE  PROPHECY  OF  NAHUM. 


INTRODUCTIOK 

The  prophet  Nalmm  is  styled  Elcesite,  from  Elkoshy,  a  town  of 
Galilee.  He  flourished,  probably,  in  the  reign  of  Hezekiah,  and  fore- 
told the  downfall  of  the  Assyrian  empire,  which  happened  in  the  reign 
of  Josiah.  His  style  is  regarded  by  Lowth  and  others  as  distinguished 
among  the  minor  prophets  for  sublimity,  ardor,  and  boldness.  Nahum 
means  one  who  is  comforted.  St.  Jerome  observes :  "  Already  the 
ten  tribes  had  been  led  into  captivity  whilst  Hezekiah  was  king  of 
Juda ;  in  whose  reign  the  vision  regarding  Ninive,  w^hich  is  here  re- 
corded, was  seen,  for  the  consolation  of  the  people  in  exile.  It  was  no 
small  comfort  both  to  those  who  were  already  under  the  Assyrians, 
and  to  the  others  of  the  tribes  of  Juda  and  Benjamin,  who,  under 
Hezekiah,  were  besieged  by  the  same  enemies,  to  hear  that  the  Assy- 
rians also  would  be  taken  by  the  Chaldeans." 


CHAPTER   I. 

THE   MAJESTY    OF   GOD:    HIS    GOODNESS    TO    HIS   PEOPLE,    AND    SEVERITY   TO    HIS 

ENEMIES. 

1.  The  burden^  of  Ninive.     The  book  of  the  vision  of  Nahum  the 
Elcesite. 

2.  The  Lord  is  a  jealous  God,  and  a  revenger :  the  Lord  is  a  re- 


L.  "  Doom." 


740  THE    PROPHECY    OF    NAHUM. 

venger,^  and  hath  wrath :  the  Lord  taketh  vengeance  on  His  adver- 
saries ;  and  He  is  angry  with  His  enemies. 

3.  The  Lord  is  patient,  and  great  in  power,  and  will  not  cleanse 
and  acquit  the  guilty.  The  Lord's  ways  are  in  a  tempest  and  a 
whirlwind :  and  clouds  are  the  dust  of  His  feet. 

4.  He  rebuketh  the  sea,  and  drieth  it  up ;  and  bringeth  all  the 
rivers  to  be  a  desert.  Basan  languisheth,  and  Carmel :  and  the 
flower  of  Libanus  fadeth  away.^ 

5.  The  mountains  tremble  at  Him,  and  the  hills  are  made  deso- 
late :  and  the  earth  hath  quaked  at  His  presence,  and  the  w^orld,  and 
all  that  dwell  therein.^ 

6.  Who  can  stand  before  the  face  of  His  indignation  ?  and  who 
shall  resist  in  the  fierceness  of  His  anger  ?  His  indignation  is  poured 
out  like  fire :  and  the  rocks  are  melted  by  Him. 

7.  The  Lord  is  good,  and  giveth  strength  in  the  day  of  trouble : 
and  knoweth^  them  that  hope  in  Him. 

8.  But  with  a  flood  that  passeth  by.  He  will  make  an  utter  end  of 
the  place  thereof:^  and  darkness  shall  pursue  His  enemies. 

9.  What  do  ye  devise  against  the  Lord  ?  He  will  make  an  utter 
end  -J  there  shall  not  rise  a  double  afiliction.^ 

10.  For  as  thorns  embrace  one  another,^  so  while  they  are  feasting 
and  drinking  together,^^  they  shall  be  consumed  as  stubble  that  is 
fully  dry. 

11.  Out  of  thee  shall  come  forth  one"  that  imagineth  evil  against 
the  Lord ;  contriving  treachery  in  his  mind. 

12.  Thus  saith  the  Lord :   Though  they  were  perfect,^^  and  many 

'  The  name  of  God,  with  the  epithet  of  revenger,  is  thrice  repeated,  to  express  His  Tengeance  more 
forcibly. 

'  These  are  used  as  instances  of  the  desolating  effects  of  the  Divine  dippleasure.  Rich  countries  like 
Basan,  beautiful  mounts  like  Carmel,  lofty  summits  like  Libanus,  crowned  with  cedars,  lose  their  fer- 
tility and  beauty. 

*  The  Divine  Majesty  is  represented  by  whirlwinds  and  earthquakes.  "It  maybe  simply  understood, 
that  in  the  end  of  the  world,  when  the  Savior  shall  come  in  His  Majesty,  the  mountains  and  hills,  the 
world  and  earth,  and  all  things  shall  be  moved."  St.  Jerome. 

*  Approves,  succors. 

^  Ninive  is  to  be  overthrown,  as  by  an  overwhelming  flood.  The  prophets  sometimes  refer  to  the  sub- 
ject as  known  without  specifying  it.  St.  Jerome  explains  the  tfxt  of  the  desolation  of  Jiidea,  which  is  to 
be  followed  by  the  return  of  the  people:  "  When  God  shall  have  laid  Israel  waste,  and  flooded  the  land 
of  promise  with  a  deluge,  lie  will  put  an  end  to  the  captivity  of  His  people,  and  restore  them  to  their 
native  land,  whilst  darkness  shall  overwhelm  their  enemies,  the  Assyrians,  who  had  led  them  into 
exile."  ''  The  machinations  of  the  enemy  could  not  defeat  the  Divine  counsels. 

*  The  Divine  visitation  was  effectual :  nothing  was  left  for  a  second  chastisement. 

*  Thorns,  interwoven  one  with  the  other,  are  cast  all  together  into  the  fire. 

10  p  «  wiiiie  they  are  drunken  as  drunkards."  The  enemy  shall  be  powerless  as  drunkards,  and  be 
destroyed  unresistingly. 

"  An  Assyrian  king.  It  is  not  certain  which  king  is  meant  St.  Jerome,  after  the  Jews,  oxplidns  the 
text  of  Rabsaces,  the  general  of  Sennacherib. 

>'  P.  "  Quiet"    L.  "  Complete."    Strong,  effective  In  war. 


NAHUM    II.  741 

of  them  so,  yet  thus^^  they  shall  be  cut  off;  and  he^^  shall  pass :  I 
have  afflicted  thee,^^  and  I  will  afflict  thee  no  more. 

13.  And  now  I  will  break  in  pieces  his  rod  with  which  he  struck 
thy  back,  and  I  will  burst  thy  bonds  asunder.^'^ 

14.  And  the  Lord  will  gite  a  commandment  concerning  thee,  that 
no  more  of  thy  name  shall  be  sown  :^^  I  will  destroy  the  graven  and 
molten  thing^^  out  of  the  house  of  thy  God  :  I  will  make  it  thy  grave ; 
for  thou  art  disgraced. ^^ 

15.  Behold,  upon  the  mountains,  the  feet  of  Him  that  bringeth 
good  tidings,  and  that  preacheth  peace  '^  0  Juda,  keep  thy  festivals, 
and  pay  thy  vows:  for  BeliaP^  shall  no  more  paBs  through  thee 
again :  he  is  utterly  cut  off. 


CHAPTER   XL 

GOD    SENDS    HIS    ARMIES    AGAINST    NINIVE    TO    DESTROY    IT. 

1.  He  is  come  up  that  shall  destroy  before  thy  face,^  that  shall 
keep  the  siege ;  watch  the  way,^  fortify  thy  loins,^  strengthen  thy 
power  exceedingly. 

2.  For  the  Lord  hath  rendered  the  pride  of  Jacob^  as  the  pride  of 
Israel :  because  the  spoilers  have  laid  them  waste,  and  have  marred 
their  vine-branches. 

3.  The  shield  of  his  mighty  men  is  like  fire  f  the  men  of  the  army 

"  As  with  a  razor,  or  shearing-knife,  easily  and  efifectually. 

"  The  leader  of  the  enemy,  or  each  soldier.  *'  This  is  directed  to  the  Israelites. 

^^  These  figures  express  the  oppression  suffered  in  captivity. 

"  This  threat  regards  the  race  of  the  Assyrian  king.  "  Sennacherib,  immediately  on  his  return  to 
Ninive,  was  slain  by  his  sons."  St.  Jerome. 

18  p^  a  xhe  gods."  "  He  was  slain  in  the  temple  of  his  gods,  to  which  he  had  gone  for  the  purpose  of 
worship."  Idem. 

"  By  idolatry.  "-"  Isaiah  52  :  7  ;  Kom.  10  :  15. 

^^  '■'•  The  army,  and  king,  and  empire  of  the  Assyrians  have  utterly  fallen."  St.  Jerome.  Belial  is  used 
to  designate  this  power. 

^  The  city  of  Ninive  is  addressed.  A  powerful  enemy  advances  to  lay  siege  to  her.  "  The  discourse," 
says  St.  Jerome,  '-is  now  turned  to  Ninive,  to  whom  the  prophet  says  :  Nabuchodonosor  is  going  up  to 
besiege  thee,  to  devastate  thy  lands  in  thy  sight,  to  hunt  down  the  husbandmen,  spread  desolation  over 
the  country,  and  keep  thee  also  shut  up." 

2  She  is  bidden  observe  the  road  by  which  the  foe  approaches.  The  instructions  to  prepare  for  defence 
are  given  ironically.    She  is  a  doomed  city. 

*  Take  a  firm  position. 

"  Jacob  is  here  taken  for  the  kingdom  of  Juda,  which  specially  represented  the  whole  race.  God  per- 
mitted it,  as  well  as  the  kingdom  of  Israel,  to  fall  under  the  power  of  the  enemy.  Their  oppressors  are 
to  be  overtaken  by  Divine  vengeance. 

*  r.  "  Made  red."    "  By  the  brilliant  trappings  he  intimates  the  speed  of  the  soldiers,  and  he  describes 


T42  THE    PROPHECY    OF    NAHUM. 

are  clad  in  scarlet :  the  reins  of  the  chariot  are  flaming  in  the  day  of 
his  preparation,®  and  the  drivers  are  stupefied^ 

4.  They  are  in  confusion  in  the  ways;  the  chariots  jostle  one^ 
against  another  in  the  streets :  their  looks  are  like  torches,  like  light- 
ning running  along. 

5.  He®  will  muster  up  his  valiant  men :  they  shall  stumble^*^  in  their 
march :  they  shall  quickly  get  upon  the  walls  thereof,  and  a  cover- 
ings^ &hall  be  prepared. 

6.  The  gates  of  the  rivers  are  opened  '^"^  and  the  temple^^  is  thrown 
down  to  the  ground. 

7.  And  the  soldier^^  is  led  away  captive :  and  her  bond-women  were 
led  away  mourning  as  doves,  murmuring  in  their  hearts.^^ 

8.  And  as  for  Ninive,  her  waters  are  like  a  great  pool,^^  but  the 
men  flee  away.  They  cry:  Stand,  stand  ;  but  there  is  none  that  will 
return  back. 

9.  Take  ye  the  spoil  of  the  silver  ;S^  take  the  spoil  of  the  gold :  for 
there  is  no  end  of  the  riches  of  all  the  precious  furniture. 

10.  She  is  destroyed,  and  rent,  and  torn :  the  heart  melteth,  and 
the  knees  fail,  and  all  the  loins  lose  their  strength:  and  the  faces  of 
them  all  are  as  the  blackness  of  a  kettle. 

11.  Where  is  now  the  dwelling  of  the  lions,^^  and  the  feeding-place 
of  the  young  lions,  to  which  the  lion  went,  to  enter  in  thither,  the 
young  lion,  and  there  was  none  to  make  them  afraid  ? 


the  pomp  of  the  procession,  as  they  advance  to  battle,  as  if  it  were  passing  before  our  eyes,  i""/  axu'wc." 
St.  Jerome. 

«  P.  "The  fir-trees  shall  be  terribly  shaken."    L.  "The  spears."    The  spears  are  called  by  the  name 
of  the  tree,  of  which  the  handles  are  made.    Sept.  read  D"'K'*^3n-    The  present  reading  is  D'SyH^H' 
St.  Jerome  took  the  verb  in  a  sense  which  a  cognate  term  in  Arabic  bears.  The  drivers  of  the  war-chariots, 
as  they  advance  against  Ninive,  feel  stunned  at  the  warlike  display  in  which  they  share. 
■"  P.  "The  chariots  shall  rage."    L.  "The  chariots  rush  madly  along," 
•  L.  "  Rattle."  »  The  king  of  Ninive. 

"  Through  great  haste. 

"  P.  "  A  defence."    L.  '•  The  coverinj  for  defence."    H.  is  literally  rendered  by  V. 

"  Some  refer  this  to  the  invading  army,  which  rushed  in  like  torrents,  when  breaches  were  made  in  the 
wall. 

"  P.  "The  palace." 

"  P.  "Huzzab."  L.  "The  queen."  R.,  after  Michaelis,  takes  it  to  mean,  that  a  protector  was  appointed 
to  defend  the  city,  which  nevertheless  was  taken,  and  her  citizens  led  into  exile. 

"  P.  "Tabouring  upon  their  breasts."    L.  "  Striking  their  hand  upon  their  breasts." 

"  An  immense  collection  from  all  parts.  St.  Jerome  observes:  "It  is  manifest  that  the  cities  of  Ninive, 
which  the  Scripture  styles  her  daughters,  being  led  into  captivity,  Ninive  herself,  which  contained  such 
a  vast  population  that  she  is  compared  to  the  waters  of  the  lakes,  derives  no  advantage  from  their  num- 
bers, since  there  is  none  to  resist,  and  repel  the  attack  of  the  Babylonians.  Her  people  fled  away,  and 
when  she,  their  mother,  cried  aloud :  '  Stand  t  stand  !  shut  the  gates,  mount  the  walls,  repel  the  enemy,' 
no  one  would  look  towards  their  mother,  but  all  of  them  turning  their  backs,  abandoned  the  city  to  be 
Backed  by  the  enemy." 

"  This  is  directed  to  the  invaders. 

"  The  kings  of  Ninive  are  described  under  this  figure.  The  spoils  of  nations  were  like  prey  taken  by 
lions. 


NAHUM    III.  743 

12.  The  lion^^  caught  enough  for  his  whelps,  and  killed  for  his 
lionesses  :  and  he  filled  his  holes  with  prey,  and  his  den  with  rapine. 

13.  Behold,  I  come  against  thee,  saith  the  Lord  of  hosts :  and  I 
will  burn  thj^°  chariots  even  to  smoke ;  and  the  sword  shall  devour 
thy  young  lions :  and  I  will  cut  off  thy  prey  out  of  the  land ;  and 
the  voice  of  thy  messengers  shall  be  heard  no  more. 


CHAPTER   III. 


"HE    MISERABLE    DESTRUCTION"    OF    NINIVE. 


1.  Woe  to  thee,  0  city  of  blood,^  all  full  of  lies  and  violence :  ra- 
pine shall  not  depart  from  thee.^ 

2.  The  noise  of  the  whip,  and  the  noise  of  the  rattling  of  the 
wheels,  and  of  the  neighing^  horse,  and  of  the  running  chariot,  and 
of  the  horsemen  coming  up  : 

3.  And  of  the  shining  sword,  and  of  the  glittering  spear,^  and  of 
a  multitude  slain,  and  of  a  grievous  destruction :  and  there  is  no  end 
of  carcasses,  and  they^  shall  fall  down  on  their  bodies. 

4.  Because  of  the  multitude  of  the  fornications  of  the  harlot^  that 
was  beautiful  and  agreeable,  and  that  made  use  of  witchcraft,  that 
sold^  nations  through  her  fornications,  and  families  through  her 
witchcrafts : 

5.  Behold,  I  come  against  thee,  saith  the  Lord  of  hosts  ;  and  I  will 
discover  thy  shame^  to  thy  face,  and  I  will  show  thy  nakedness  to  the 
nations,  and  thy  shame  to  kingdoms. 

6.  And  I  will  cast  abominations  upon  thee,  and  will  disgrace  thee, 
and  will  make  an  example  of  thee. 

7.  And  it  shall  come  to  pass  that  every  one  that  shall  see  thee, 
shall  flee  from  thee,  and  shall  say :  Ninive  is  laid  waste :  who  shall 
bemoan  thee  ?  whence  shall  I  seek  a  comforter  for  thee  ?^ 

"  Nabuchodonosor,  according  to  St.  Jerome.    By  right  of  conquest  he  got  possession  of  all  that  had 
belonged  to  the  Assyrian  kings. 
-"  P.  "  Her."    This  change  of  person  is  not  unusual. 

'  Ezek.  24  :  9 ;  Ilabac.  2 :  12. 

^  Her  citizens  are  always  engaged  in  plundering.    L.  "Never  ceaseth  the  preying." 

^  P.  "Prancing." 

*  St.  Jerome  admires  this  description  of  an  army  preparing  for  battle. 

^  The  conquerors. 

^  The  idolatrous  and  licentious  capital.  ''  Enslaved. 

8  P.  "  Thy  skirts  upon."  Isaiah  47  :  3.  The  exposure  of  the  person  is  used  as  an  image  of  great  humi- 
liation and  disgrace. 

»  "Who  will  grieve  for  thee?    Who  can  be  thy  comforter?    As  long  as  thou  wert  in  power,  like  a 


744  THE  PROPHECY  OF  NAHUM. 

8.  Art  thou  better  than  the  populous  Alexandria,^^  that  clwelleth 
among  the  rivers  ?  waters  are  round  about  it :  the  sea  is  its  riches : 
the  waters  are  its  walls. 

9.  Ethiopia  and  Egypt  were  the  strength  thereof;  and  there  is  no 
end :"  Africa^^  and  the  Libyans  were  thy  helpers. 

10.  Yet  she  also  was  removed,  and  carried  into  captivity:  her 
young  children  were  dashed  in  pieces  at  the  top  of  every  street ;  and 
they  cast  lots  upon  her  nobles ;  and  all  her  great  men  were  bound  in 
fetters. 

11.  Therefore  thou  also  shalt  be  made  drunk,  and  shalt  be  despised : 
and  thou  shalt  seek  help  against^^  the  enemy. 

12.  All  thy  strongholds  shall  be  like  fig-trees  with  their  green  figs : 
if  they  be  shaken,  they  shall  fall  into  the  mouth  of  the  eater. 

13.  Behold,  thy  people  in  the  midst  of  thee  are  women  :^^  the  gates 
of  thy  land  shall  be  set  wide  open  to  thy  enemies ;  the  fire  shall 
devour  thy  bars.^^ 

14.  Draw  thee  water  for  the  siege;  build  up  thy  bulwarks  :  go  into 
the  clay,  and  tread,^^  work  it,  and  make  brick. 

15.  There  shall  the  fire  devour  thee :  thou  shalt  perish  by  the 
sword ;  it  shall  devour  thee  like  the  canker-worm :  assemble  together 
like  the  canker-worm ;  make  thyself  many  like  the  locust.^'' 

16.  Thou  hast  multiplied  thy  merchandises^^  above  the  stars  of 
heaven :  the  canker-worm  spreadeth  himself, ^^  and  fleeth  away. 

17.  Thy  guards^  are  like  the  locusts ;  and  thy  little  ones^^  like 
swarms  of  locusts^^  which  camp  on  the  hedges  in  the  cold  day :  the 
sun  arose,  and  they  fleW  away :  and  their  place  was  not  known  where 
they  were. 

18.  Thy  shepherds  slumber,  0  king  of  Assyria ;  thy  princes  shall 
be  buried :  thy  people  is  hid  in  the  mountains ;  and  there  is  none  to 
gather  them  together. 

19.  Thy  bruise  is  not  slight  ;^  thy  wound  is  grievous  :  all  that  have 
heard  the  fame  of  thee,  have  clapped  their  hands  over  thee :  for  upon 
whom  hath  not  thy  wickedness  passed  continually  ? 

cruel  mistreaB,  thou  hadst  no  pity  on  old  age,  neither  didst  thou  regard  infancy,  neither  didst  thou 
prepare  a  companion  for  thy  sorrow,  since  thou  wouldst  allow  no  one  to  share  thy  dominion."  St.  Jerome. 

*»  P.  "No."    R.  thinliB  it  is  Diospolis  in  Lower  Egypt,  in  the  canton  of  Busiris. 

"  P.  "  Infinite."    Her  auxiliaries  were  numberless. 

"  P.  »  Put,"— a  people  of  Africa.  "  P.  "  Because  of."  See  Esdras  8" :  22.  ^ 

"  Weak,  incapable  of  resistance.  _  "  Bars  of  the  city  gates. 

'«  II.  P.  '•  The  mortar."  "  P.  "  Locusts." 

"  U.  P.  "Merchants."  "  P.  '«Spoileth."  L.  «« Spreadeth  itself  out." 

»  II,  P.  "Thy  crowned."  "  II.  P.  "Thy  captains." 

"'  H.  "  Locusts  of  locusts,"— numberless.    P.  "Great  grasshoppers." 

=»  P.  "  T?iere  is  no  healing  of  thy  bruixe." 


THE 

PROPHECY  OE  HABACUC. 


INTRODUCTION. 

Habacuc  appears  to  have  begun  to  prophesy  in  the  reign  of  Joa- 
kim,  king  of  Juda,  since  he  announced  as  a  thing  incredible  the 
proximate  invasion  of  the  Chaldeans/  which  took  place  during  that 
reign.  He  continued  to  prophesy  under  Jojachim  and  Zedekiah,  as 
is  inferred  from  his  complaints  of  the  oppression  practised  by  the 
Chaldeans,  and  his  appeal  to  God  to  deliver  His  people  from  the 
straits  in  which  they  were  placed.  He  is  believed  to  be  the  same 
individual  that  was  transported  by  an  angel  to  the  cave  at  Babylon, 
to  convey  to  Daniel  food  for  his  support.  His  prophecies  particularly 
regard  the  invasion  and  oppressive  acts  of  the  Chaldeans.  His  style 
is  pure  and  varied,  grand  and  impressive. 


CHAPTER   I. 

THE   PROPHET    COMPLAINS   OF    THE   WICKEDNESS    OF    THE    PEOPLE.      GOD    REVEALS   TO 
HIM   THE    VENGEANCE   HE    IS   GOING   TO    TAKE    OF   THEM   BY   THE   CHALDEANS. 

1.  The  burden^  that  Habacuc  the  prophet  saw. 

2.  How  long,  0  Lord,  shall  P  cry,  and  Thou  wilt  not  hear  ?  shall 
I  cry  out  to  Thee,  suffering  violence,^  and  Thou  wilt  not  save  ? 

3.  Why  hast  Thou  shown  me^  iniquity  and  grievance,  to  see*^  rapine 
and  injustice  before  me?  and  there  is  strife^  and  powerful  opposition. 

'■  Oh.  1  :  5,  6.  *  Doom'announcement. 

2  The  prophet  speaks  in  the  name  of  the  people.    "  Suffering"  is  not  expressed  in  the  text.    P.  "  Of 
violence." 

'  From  the  enemy,  *  Made  me  experience. 

*  P.  "  Cause  me  to  behold."    R.  prefers  Sept.  V.  to  the  received  reading,  which  is  slightly  different. 

°  Judicium.    V.  here  represents  2""^,  strife. 


746  THE    PROPHECY    OF    HABACUC. 

4.  Therefore  the  law  is  torn  in  pieces,^  and  judgment  cometh  not 
to  the  end:^  because  the  wicked  prevaileth  against  the  just ;  therefore 
wrong  judgment  goeth  forth. 

5.  Behold  ye  among  the  nations,  and  see :  wonder,  and  be 
astonished :  for  a  work  is  done^  in  your  days,  which  no  man  will 
believe  when  it  shall  be  told. 

6.  For  behold,  I  will  raise  up  the  Chaldeans,^*'  a  bitter"  and  swift 
nation,  marching  upon  the  breadth  of  the  earth,  to  possess  the 
dwelling-places  that  are  not  their  own. 

7.  They  are  dreadful  and  terrible :  from  themselves  shall  their 
judgment^^  and  their  burden  ^^  proceed. 

8.  Their  horses  are  lighter  than  leopards,  and  swifter  than  evening 
wolves  :^^  and  their  horsemen  shall  be  spread  abroad :  for  their  horse- 
men shall  come  from  afar :  they  shall  fly  as  an  eagle  that  maketh 
haste  to  eat. 

9.  They  shall  all  come  to  the  prey  ;^^  their  face  is  like  a  burning 
wind  :^^  and  they  shall  gather  together  captives  as  the  sand.^^ 

10.  And  their prince^^  shall  triumph  over  kings;  and  princes  shall 
be  his  laughing-stock :  and  he  shall  laugh  at  every  stronghold,  and 
he  shall  cast  up  a  mount,  and  shall  take  it.^^ 

11.  Then  shall  his  spirit  be  changed ;  and  he  shall  pass,  and  fall : 
this  is  his  strength  of  his  god.^ 

12.  Wast  Thou  not  from  the  beginning,  0  Lord  my  God,  my  Holy 
One,  and  we  shall  not  die?^^  Lord,  Thou  hast  appointed  him  for 
judgment,^^  and  made  him  strong  for  correction. 

13.  Thy  eyes  are  too  pure  to  behold  evil,  and  Thou  canst  not  look 


■'  p.  '•  Is  slacked."    L.  "Powerless."  *  A  just  judgment  is  not  pronounced. 

9  H.  P.  "  I  will  work  a  work."  Acts  13  :  41. 

"  They  had  been  generally  friendly  to  the  Israelites,  and  had  not  as  yet  spread  beyond  Babylonia, 
Hince  their  settlement  in  it. 

»'  Fierce.  Jer.  50  :  42. 

*3  p.  •«  Judicial  laws."    They  act  according  to  their  own  will,  and  are  restrained  by  no  fear  of  others. 

"  P.  "  Dignity."    11.  significes  eminence,  majesty.  Qen.  49  :  3;  Job  13  :  11. 

»*  P.  "  More  fierce."  Wolves  that  have  not  got  food  during  the  day  are  extremely  fierce  at  the  ap- 
proach of  night. 

">  II.  P.  "  For  violence." 

t«  p^  «4  Their  faces  shall  sup  up  as  the  east  wind."  R.  translates  it :  "  The  direction  of  their  faces  is  aa  the 
most  violent  east  wind."    Their  advance  resembles  a  violent  wind  spreading  desolation. 

"  In  vast  numbers.  "  Their  king. 

"  This  is  explained  of  the  change  which  came  on  Nabuchodonosor.  K.,  however,  understands  it,  that 
the  prince  passed  beyond  bounds,  through  elation  of  mind,  and  referring  his  strength  and  success  to  his 
falise  god,  or  setting  up  himself  as  Ood. 

*"'  P.  "  Imputing  this  his  power  unto  his  god." 

"  As  Qod  is  eternal,  the  prophet  is  confident  that  He  will  not  abandon  Ilis  people  to  death. 

^  The  enemy  wa«  permitted  to  punish  the  people,  but  not  to  extirpate  them.  The  exercise  of  Divine 
justice  was  moderated  by  an  admi-xture  of  mercy. 


HABACUC    II.  74T 

on  iniqmty.2^  ^yj^^  lookest  Thou  upon  them  that  do  unjust  things, 
and  holdest  Thy  peace  when  the  wicked  devoureth  the  man  that  is 
more  just  than  himself  ?^^ 

14.  And  Thou  wilt  make  men  as  the  fishes  of  the  sea,  and  as  the 
creeping  things  that  have  no  ruler. ^^ 

15.  He  lifted  up  all  them  with  his  hook  :  he  drew  them  in  his  drag, 
and  gathered  them  into  his  net :  for  this  he  will  be  glad,  and  rejoice  ;^ 

16.  Therefore  will  he  ofier  victims  to  his  drag,  and  he  will  sacrifice^ 
to  his  net :  because  through  them  his  portion  is  made  fat,  and  his 
meat  dainty. 

17.  For  this  cause  therefore  he  spreadeth  his  net,  and  will  not  spare 
continually  to  slay  the  nations.^^ 


CHAPTER   IL 

THE    PROPHET   IS   ADMONISHED    TO   WAIT   WITH    FAITH.      THE    ENEMIES    OF   GOD's 
PEOPLE   SHALL   ASSUREDLY   BE   PUNISHED. 

1.  I  WILL  stand  upon  my  watch,^  and  fix  my  foot  upon  the  tower : 
and  I  will  watch,  to  see  what  will  be  said  to  me,  and  what  I  may 
answer  to  him  that  reproveth  me. 

2.  And  the  Lord  answered  me,  and  said :  Write  the  vision,  and 
make  it  plain  upon  tables :  that  he  that  readeth  it  may  run  over  it.^ 

3.  For  as  yet  the  vision  is  far  ofi*;^  and  it  shall  appear^  at  the  end, 
and  shall  not  lie  :*  if  it  make  any  delay,  wait  for  it :  for  it  shall  surely 
come,  and  it  shall  not  be  delayed.^ 

^  Approvingly. 

*"  The  prophet  ventures  to  inquire,  why  the  wicked  enjoy  apparent  impunity,  and  are  allowed  to- 
oppress  God's  servants. 

35  "  As  the  fishes  that  have  no  ruler,  and  the  brnte  animals,  and  the  multitude  of  reptiles  without 
government,  are  subject  to  the  stronger  one,  which  subdues  the  others,  so  amongst  men,  rational  ani- 
mals, and  created  to  Thy  image,  reason  or  merit  shall  not  avail,  but  strength  of  body  and  material' 
force."  St.  Jerome. 

^  "  As  he  had  mentioned  the  fishes,  he  keeps  up  the  metaphor  throughout,  that  as  the  fisherman  casts- 
his  line,  and  net,  and  seine,  that  what  the  book  may  not  catch  the  net  may  inclose,  and  what  may 
escape  the  net  may  be  caught  in  the  larger  seines,  so  the  king  of  Babylon  shall  lay  all  things  waste,  and' 
make  the  whole  family  of  men  his  prey."  St.  Jerome. 

^  P.  "  Burn  incense."  The  superstition  of  the  heathen  was  centred  in  the  material  source  of  bless- 
ings, without  rising  to  the  first  cause. 

»'  H,  is  by  way  of  interrogation.  *  As  a  sentinel  on  a  watch-tower. 

3  May  run  on,  without  stopping:  "  He  is  ordered  to  write  plainly,  that  the  reader  may  run,  and  his 
speed  and  desire  of  reading  may  meet  with  no  impediment."  St.  Jerome. 

»  P.  "  For  an  appointed  time."  *  P-  "  Speak." 

*  Shall  not  prove  false.  '  "  L. 


748  THE    PROPHECY    OF    HABACUC. 

4.  Behold,  he  that  is  unbelieving,^  his  soul  shall  not  be  right  in 
himself:  but  the  just  shall  live' in  his  faith.^ 

5.  And  as  wine  deceiveth^  him  that  drinketh  it,  so  shall  the  proud 
man  be,  and  he  shall  not  be  honored,^^  who  hath  enlarged  his  desire 
like  hell,"  and  is  himself  like  death ;  and  he  is  never  satisfied :  but 
will  gather  together  unto  him  all  nations,  and  heap  together  unto  him 
all  peoples. 

6.  Shall  not  these  take  up  a  parable^^  against  him,  and  a  dark 
speech^^  concerning  him:  and  it  shall  be  said:  Woe  to  him  that 
heapeth  together  that  which  is  not  his  own  ?  how  long  also  doth  he 
load  himself  with  thick  clay  ?^^ 

7.  Shall  they  not  rise  up  suddenly  that  shall  bite^^  thee ;  and  they 
be  stirred  up  that  shall  tear  thee  ;'®  and  thou  shalt  be  a  spoil  to  them  ? 

8.  Because  thou  hast  despoiled  many  nations,  all  that  shall  be  left 
of  the  peoples  shall  despoil  thee  ;  because  of  men's  blood,  and  for  the 
iniquity^'^  of  the  land,  of  the  city,  and  of  all  that  dwell  therein. 

9.  Woe  to  him  that  gathereth  together  an  evil  covetousness^^  to  his 
house,  that  his  nest^^  may  be  on  high,  and  thinketh  he  may  be  de- 
livered out  of  the  hand  of  evil.^^ 

10.  Thou^^  hast  devised  confusion  to  thy  house ;  thou  hast  cut  off 
many  peoples,  and  thy  soul  hath  sinned. 

11.  For  the  stone^  shall  cry  out  of  the  wall :  and  the  timber  that 
is  between  the  joints  of  the  building  shall  answer. 

'  Hl'D^'  swollen,  pufifed  up.  P.  "Lifted  up."  Grotlus  thinks  that  Sept.  read  HDS^^.and  also  ""tS^DJ, 
which  reading  is  gathered  from  Ileb.  10  :  38.  "  If  he  withdraw  himself,  My  soul  shall  not  delight  in 
him."  Pocock,  however,  maintains  the  actual  reading,  but  observes  that  7D^  is  taken  for  failing,  or 
delaying,  or  withdrawing  one's  self.  Sept.,  as  he  thinks,  used  the  pronoun  in  the  first  person,  rather 
than  the  third,  by  the  usual  liberty  of  translators.  He  refers  it  to  God,  who  is  not  pleased  with  the  man 
who  withdraws  from  the  obedience  of  faith.  The  phrase,  "shall  not  be  right,"  is  equivalent  to  be  dis- 
pleasing. 

•  John  3  :  36;  Rom.  1  :  17  ;  Gal.  3  :  11.  This  contains  an  assurance  of  Divine  protection  for  the  just 
man,  who  reposes  confidence  in  God.  In  a  sublimer  sense,  it  promises  life  eternal  to  the  believer,  whose 
conduct  is  directed  by  faith. 

3  P.  "He  transgresseth  by  wine."  L.  "The  wine  (-drunken)  traitor."  R.  "The  wine-bibber  is 
petulant." 

»"  P.  "  Neither  keepeth  at  home."  ^13^  The  verb  means  to  dwell  within  the  bounds  of  the  empire. 
St.  Jerome  derived  it  from  a  similar  word  which  means  to  be  beautiful :  niX3. 

*'  The  havoc  committed  by  the  invader  is  thus  represented. 

"  This  Is  equivalent  to  a  severe  sentence. 

"  P.  "  A  taunting  proverb."    Three  terms  are  employed  in  the  text  expressive  of  sententious  speeches. 

"  "  Silver  and  gold,"  according  to  St.  Jerome,  "  are  so  called  by  way  of  contempt.  Consider  with  what 
propriety  he  styled  great  riches  clay."  R.  takes  the  last  term  to  mean  pledges.  The  prophet  asks,  how 
long  will  the  Assyrian  heap  up  pledges  ?  namely,  various  precious  objects  taken  from  the  conquered 
nations,  which  must  be  restored  in  God's  appointed  time.    L.  "  With  a  burden  of  guilt." 

"  As  serpents.  "  P.  "  Vox."    L.  "  Plague." 

"  The  violence  practised  against  the  land  and  its  inhabitants. 

"  L.  "Obtaineth  an  evil  gain."  "  Fortress. 

*>  His  enemies.  «  The  Assyrian. 

^  This  is  a  bold  figure  to  express  the  cruelties  which  had  been  practised.  "You  have  Indulged  in  so 
great  cruelty,  that,  if  I  may  say  so,  the  stones  of  the  city  and  the  beams  of  the  walls,  which  you  have 
thrown  down,  proclaim  aloud  your  ferocity."  St.  Jerome. 


HABACUC    III.  749 

12.  Woe  to  him  tliat  buildeth  a  town  with  blood,^^  and  prepareth  a 
city  by  iniquity. 

13.  Are  not  these  things  from  the  Lord  of  hosts  ?  for  the  peoples 
shall  labor  in  a  great  fire,^*  and  the  nations  in  vain :  and  they  shall 
faint. 

14.  For  the  earth  shall  be  filled,  that  men  may  know  the  glory  of 
the  Lord,  as  waters  covering  the  sea.^^ 

15.  Woe  to  him  that  giveth  drink  to  his  friend,  and  presenteth  his 
gall,^^  and  maketh  him  drunk,  that  he  may  behold  his  nakedness.^ 

16.  Thou  art  filled  with  shame  instead  of  glory :  drink  thou  also, 
and  fall  fast  asleep  :^^  the  cup  of  the  right  hand  of  the  Lord  shall 
compass  thee  ;^  and  shameful  vomiting  shall  he  on  thy  glory  .^ 

17.  For  the  iniquity  of  Libanus  shall  cover  thee,  and  the  ravaging 
of  beasts  shall  terrify  them,  because  of  the  blood  of  men,  and  the 
iniquity  of  the  land,  and  of  the  city,  and  of  all  that  dwell  therein.^^ 

18.  What  doth  the  graven  thing  avail,  because  the  maker  thereof 
hath  graven  it,  a  molten  and  a  false  image?  because  the  forger 
thereof  hath  trusted  in  a  thing  of  his  own  forging  to  make  dumb 
idols. 

19.  Woe  to  him  that  saith  to  w^ood :  Awake  :  to  the  dumb  stone  : 
Arise  :  can  it  teach  ?  Behold,  it  is  laid  over  with  gold  and  silver :  and 
there  is  no  spirit  in  the  bowels  thereof. 

20.  But  the  Lord  is  in  His  holy  temple  '?^  let  all  the  earth  keep 
silence  before  Him. 


CHAPTER   IIL 

1.  A  PRAYER  OF  HADACUC,  THE  PROPHET,  FOR  OFFENCES.* 

2.  0  Lord,  I  have  heard  thy  announcement,^  and  was  afraid. 

»  Ezek.  24:9;  Nahum  3  :  1. 

^*  P.  "  In  the  very  fire."    All  they  acquire  is  soon  to  perish  in  the  flames. 

2*  The  knowledge  of  God,  of  His  glory  and  mercies,  is  to  fill  the  earth,  as  the  waters  cover  the  sea. 

^'  P.  "  Pattest  thy  bottle  to  him."    L.  "Pourest  out  thy  poisonous  (wine)."    Heating  drink  is  meant. 

"  Under  these  expressions  is  conveyed  the  detestation  of  idolatry.  "  These  things  are  said  metaphori- 
cally of  a  drunken  man,  exposed,  inasmuch  as  Nabuchodonosor  inebriated  all  with  the  cup  of  his  frenzy, 
and  saw  all  stripped  and  captive."  St.  Jerome. 

-^  P.  "  Let  thy  foreskin  be  discovered."  Exposure  is  here  spoken  of  in  punishment  of  having  gratified 
a  perverse  curiosity.    It  seems,  however,  to  regard  degradation  arising  from  idolatry. 

^  P.  '•  lie  turned  unto  thee."  '"'  Humiliation  is  meant. 

"  Supra  V.  8.  ''  Ps.  10  :  5. 

^  II.  is  thought  to  mean  a  musical  instrument.  It  closely  resembles  the  term  for  sins  of  ignorance,  in 
which  sense  it  was  understood  by  St.  Jerome  and  several  ancient  interpreters.  The  canticle  has  no  ap- 
parent reference  to  sins. 

"^  P.  "Thy  speech."    L.  "  Thy  fame."    The  revelation  already  made— the  Divine  promises  and  threats. 


750  THE    PROPHECY    OF     HABACUC. 

0  Lord,  Thy  work,  in  the  midst  of  the  years,  revive  it.^ 
In  the  midst  of  the  years'*  Thou  wilt  make  it  known :  when  Thou 
art  angry,  Thou  wilt  remember  mercy. 

3.  God  will  come^  from  the  South,^  and  the  Holy  One  from  mount 
Pharan  'J 

His  glory  covered  the  heavens,  and  the  earth  is  full  of  His  praise.^ 

4.  His  brightness  shall  be  as  the  light :®  horns  ai^e  in  His  hands.^** 
There  is  His  strength  hid  '}^ 

5.  Death^^  shall  go  before  His  face. 
And  the  deviP  shall  go  forth  at  His  feet. 

6.  He  stood  and  measured  the  earth." 

He  beheld,  and  melted  the  nations :   and  the  ancient  mountains 
were  crushed  to  pieces. 

The  hills  of  the  world  were  bowed  down  by  His  journeys  of  old.^^ 

7.  For  iniquity, ^^  I  saw  the  tents  of  Ethiopia  ;^^  the  curtains^^  of 
the  land  of  Madian  were  troubled. 

8.  Wast  Thou  angry,  0  Lord,  with  the  rivers  ?  or  was  Thy  wrath 
upon  the  rivers  ?  or  Thy  indignation  in  the  sea  ?^^ 


'  "  ReTive  what  Thou  hast  promised,  that  is,  fulfil  Thy  promise,  let  not  Thy  speech  pass  away  without 
effect,  but  let  it  be  put  in  execution."  St.  Jerome. 

*  Speedily,  before  the  appointed  time.  The  repetition  denotes  pressing  solicitation  to  hasten  the  mani- 
festation and  accomplishment  of  the  promised  favor. 

'  It  is  in  the  future  in  II.,  but  being  followed  by  the  past  tense,  it  may  take  a  past  meaning.  P. 
"  The  Lord  came." 

^  P.  •'  Teman,"  a  city  of  Idumea.  God  is  said  to  come  from  it,  as  also  from  Pharan,  a  mountain  be- 
tween  Singi  aud  ^eir,  inasmuch  as  Divine  manifestations  were  given  from  that  direction,  whilst  the  peo- 
ple advanced  towards  the  promised  land. 

■"  Selah.    This  marks  a  pause.  Infra  v.  9. 

•  The  display  of  the  Divine  Majesty  in  the  promulgation  of  the  law  is  alluded  to.  The  earth  is  said 
to  be  full  of  the  praise  of  God,  because  motives  to  praise  Ilim  occur  every  where  on  account  of  His  mercies 
to  Ilis  people.    The  fervor  with  which  He  is  praised  is  signified.    His  praise  everywhere  resounds. 

9  Rays  of  light  are  so  called.  Exod.  34  :  29,  30.  ">  H.  P.  "  Out  of  His  hand." 

"  H.  P.  "  There  was  the  hiding  of  His  power."  A  cloud  seems  to  be  meant,  which  was  penetrated  by 
the  Divine  splendor,  and  from  which  lightning  flashes  issued. 

"  U.  P.  "  Pestilence." 

"  P.  "  Burning  coal."    Several  of  the  ancients  understood  it  to  mean  a  bird  of  prey.. 

"  God,  as  it  were,  surveying  it  with  His  glance. 

"  P.  "His  ways  are  everlasting."  Hills  and  mountains  appear  to  melt  at  His  presence.  The  revolu- 
tions of  nature,  and  various  manifestations  of  Divine  power  are  indicated.  The  mountains  and  hills  over 
which  the  people  were  led  were  familiar  to  God,  who  of  old  displayed  there  His  power. 

>s  p.  '(In  afiliction."  II.  may  bear  either  meaning.  The  oppressed  state  of  the  people,  and  their  re- 
lief, are  expressed. 

1^  p.  "Cusban."  It  is  not  the  simple  term  used  for  Ethiopia:  but  ^ochart  and  Schnurrer,  as  well  as 
{>cpt.  and  St.  Jerome,  take  it  to  mean  that  country.  R.,  after  the  Rabbins,  understands  it  of  Chusan 
Rasathaim,  king  of  Mesopotamia,  from  whose  oppression  the  Israelites  were  rescued  by  Othoniel.  Judges 
3  :  8.    This  corresponds  with  the  following  member. 

>"  The  curtains  are  the  coverings  of  the  tents.  The  people  was  dellrered  from  the  power  of  the  Ma- 
dianites  by  Gedeon.    See  Judges  6  :  7. 

^  The  drying  up  of  the  Red  Sea  and  of  the  Jordan  appeared  as  if  the  waters  shrank  from  the  Divine 
presence  in  fear. 


HABACUC    III.  751 

Thou  riclest  upon  Thy  horses  :^  and  Thy  chariots  are  salvation.^i 

9.  Thou  wilt  surely  take  up  Thy  bow,^^  according  to  the  oaths  which 
Thou  hast  spoken,^  to  the  tribes  : 

Thou  didst  divide^^  the  rivers  of  the  earth. 

10.  The  mountains  saw  Thee,  and  were  grieved  :  the  great  body  of 
waters  passed  away. 

The  deep  put  forth  its  voice :  the  deep  lifted  up  its  hands.^^ 

11.  The  sun  and  the  moon  stood  still  in. their  habitation  ;2«  in  the 
light  of  Thy  arrows^^  they  go  in  the  brightness  of  Thy  glittering 
spear. 

12.  In  Thy  anger  Thou  didst  tread  the  earth  under  foot :  in  Thy 
wrath  Thou  didst  astonish^^  the  nations. 

13.  Thou  wentest  forth  for  the  salvation  of  Thy  people ;  for  salva- 
tion with  Thy  Christ.^^ 

Thou  struckest  the  head  of  the  house  of  the  wicked  :^^  Thou  hast 
laid  bare  his  foundation^^  even  to  the  neck. 

14.  Thou  hast  cursed^^  his  sceptres,^  the  head  of  his  warriors,^^ 
them  that  came  out  as  a  whirlwind  to  scatter  me. 

Their  joy  was  like  that  of  him  that  devour eth  the  poor  man  in 
secret.^ 

15.  Thou  madest  a  way  in  the  sea  for  Thy  horses,  in  the  mud  of 
many  water s.^^ 


=°  God  is  represented  as  leading  forward  the  people,  like  an  ally  at  the  head  of  a  powerful  cavalry. 

^'-  Chariots  of  salvation  mean  those  which  insure  victory.  The  miraculous  aid  given  to  the  Israelites 
by  Almighty  God  is  represented  under  the  image  of  war-chariots  and  horsemen. 

D2  p_  "Thy  how  was  made  quite  naked  :"  was  stripped  of  its  cover,  or  case.    V.  gives  the  meaning. 

2'  The  promises  made  to  the  patriarchs  and  their  descendants. 

^*  V.  Scindes.  U.  here,  although  in  the  future,  bears  a  past  meaning.  Allusion  is  made  to  the  streams 
flowing  from  the  rock  when  struck  with  the  wand  of  Moses. 

^^  This  is  a  bold  figure.    The  wonders  of  the  journey  from  Egypt  are  expressed  in  a  variety  of  ways. 

^  Josue  10  :  13. 

"^  The  lightning  flashes  are  as  arrows  of  God  directed  against  the  enemy.  Ps.  17  :  15;  76  :  18;  143  :  C. 
A  tremendous  hail-storm  was  also  employed  with  great  effect.  Josue  10  :  10,  11. 

23  p   (1  Thresh."    The  havoc  made  by  a  conqueror  is  compared  to  threshing. 

-'  P.  "Thine  anointed."  The  people  is  thought  by  R.  to  be  meant.  The  preposition  "with"  favors  the 
interpretation  of  V.  '•  Of  thy  people"  may  be  understood  to  be  repeated,  and  their  leader  united  with 
them.  God  went  forth,  as  it  were,  at  their  head,  for  the  deliverance  of  His  people  and  their  leader  Moses. 

*'  Pharao.  °*  This  seems  to  mark  ignominious  exposure  and  humiliation. 

''The  verb  bears  this  signification  in  several  places.  Here  it  is  rendered:  "Thou  didst  strike 
through."  P. 

^  P.  «  With  his  staves."    L.  "  Spears." 

^'  P.  "  Villages."  R.  rejects  this  interpretation,  and  insists  that  it  means  military  officers.  The  Egyp- 
tian leaders  are  represented  as  having  their  heads  crushed  by  the  Israelites,  who  struck  them  with  their 
own  weapons.  Although  they  were  sunk  in  the  waters,  some  of  their  corpses  thrown  on  the  shore  may 
have  been  treated  with  dishonor. 

2^  The  Egyptians  hoped  easily  to  scatter  or  overpower  the  Israelites.  They  are  likened  to  a  wicked  man 
who  plans  with  satisfaction  an  attack  on  one  who  has  no  power  of  resistance.  To  devour  here  means  to 
destroy. 

*  P.  "Heap."    L.  "The  piled  up  billows."*  V.  gives  the  literal  meaning. 


752  THE    PROPHECY    OF    HABACUC. 

16.  I  have  heard,  and  mj  bowels  were. troubled:  mj  lips  trembled 
at  the  voice. 

Let  rottenness  enter^  into  my  bones,  and  swarm  under  me  :^ 
That  I  may  rest  in  the  day  of  tribulation ;  that  I  may  go  up  to 
our  people  that  are  girded.^^ 

17.  For  the  fig-tree  shall  not  blossom :  and  there  shall  be  no  spring 
in  the  vines. 

The  labor  of  the  olive-tree  shall  fail :  and  the  fields  shall  yield  no 
food. 

The  flock  shall  be  cut  off  from  the  fold ;  and  there  shall  be  no  herd 
in  the  stalls.^ 

18.  But  I  will  rejoice  in  the  Lord :  and  I  will  joy  in  God,  my 
Jesus.^^ 

19.  The  Lord  God  is  my  strength :  and  He  will  make  my  feet  like 
the  feet  of  harts. 

And  He,  the  leader,^  will  lead  me  upon  my  high  places  singing 
psalms. 


"  The  consequence  of  extreme  terror,  paralysing  and  wasting  him  away. 

=«  P.  "  I  trembled  in  myself." 

^^  P.  "  When  he  cometh  up  unto  the  people,  he  will  invade  them  with  his  troops."  L.  "  Till  the  with- 
drawal of  the  people,  that  will  invade  us  with  its  troops."  The  prophet  was  struck  with  terror  in  con- 
templating the  Divine  words,  but  conceived  hope  that  God  would  come  again  to  the  aid  of  His  people,  and 
rescue  them  from  the  invader. 

*^  Failure  of  the  fruits  and  crops  marks  the  Divine  displeasure.  The  prophet  hopes  for  a  return  of 
Divine  favor. 

«  p.  "The  God  of  my  salvation"— my  deliverer. 

*^  P.  "To  the  chief  singer  on  my  stringed  instruments." 


THE 

PROPHECY  OF  SOPHONIAH. 


INTRODUCTION. 

This  prophet  lived  in  the  time  of  the  pious  king  Josiah,  whose 
reign  extended  over  thirty-one  years.  It  is  not  known  whether  he 
prophesied  before  or  after  the  restoration  of  public  worship,  which 
happened  in  the  eighteenth  year  of  this  reign.  His  style  is  plain  and 
unadorned,  resembling,  in  its  general  texture,  and  in  particular 
phrases,  the  style  of  Jeremiah,  his  cotemporary.  His  name  signifies 
"hidden,"  and  may  denote  that  he  was  divinely  guarded  and  pro- 
tected. He  foretells  the  calamities  that  were  to  fall  on  the  kingdom 
of  Juda  on  account  of  their  prevarications,  and  subjoins  those  that 
await  their  oppressors,  adding  the  promise  of  happier  times. 


CHAPTER   I. 

FOR    DIVERS    ENORMOUS    SINS,    THE    KINGDOM    OF    JUDA    IS    THREATENED    WITH    SEVERE 

JUDGMENT. 

i.  The  word  of  the  Lord  that  came  to  Sophoniah,  the  son  of  Chusi, 
the  son  of  Godoliah,  the  son  of  Amariah,  the  son  of  Hezekiah,^  in  the 
days  of  Josiah,  the  son  of  Amon,  king  of  Juda. 


*  It  is  not  known  who  this  was,  but  he  was  probably  highly  distinguished,  since  the  pedigree  of  the 
prophet  is  traced  back  to  him,  although  four  degrees  removed,  which  is  seldom  done  in  designating  an 
individual.    The  king  of  that  name  lived  within  three  generations. 

4S 


754  THE  PROPHECY  OF  SOPHONIAH. 

2.  Gathering,  I  will  gather  together^  all  things  from  oiF  the  face 
of  the  land,^  saith  the  Lord  :^ 

3.  I  will  gather  man  and  beast,  I  will  gather  the  birds  of  the  air, 
and  the  fishes  of  the  sea :  and  the  ungodly  shall  meet  with  ruin  :^  and 
I  will  destroy  men  from  off  the  face  of  the  land,  saith  the  Lord. 

4.  And  I  will  stretch  out  My  hand  upon  Juda,  and  upon  all  the 
inhabitants  of  Jerusalem :  and  I  will  destroy  out  of  this  place  the 
remnant^  of  Baal,  and  the  names  of  the  wardens^  with  the  priests : 

5.  And  them  that  worship  the  host  of  heaven  upon  the  tops  of 
houses  :^  and  them  that  adore  and  swear  by  the  Lord,  and  swear  by 
Melchom  :^ 

6.  And  them  that  turn  away  from  following  after  the  Lord,  and 
that  have  not  sought  the  Lord,  nor  searched  after  Him. 

7.  Be  silent^^  before  the  face  of  the  Lord  God ;  for  the  day  of  the 
Lord  is  near ;  for  the  Lord  hath  prepared  a  victim :  He  hath  sanc- 
tified" His  guests. 

8.  And  it  shall  come  to  pass  in  the  day  of  the  victim  of  the  Lord,^^ 
that  I  will  punish  the  princes,  and  the  king's  sons,  and  all  such  as 
are  clothed  with  strange  apparel  :^^ 

9.  And  I  will  punish  on  that  day  every  one  that  entereth  arro- 
gantly over  the  threshold  ;^*  them  that  fill  the  house  of  the  Lord,  their 
God,  with  iniquity  and  deceit. 

10.  And  there  shall  be  on  that  day,  saith  the  Lord,  the  noise  of  a 
cry  from  the  fish-gate,^^  and  a  howling  from  the  Second,^^  and  a  great 
destruction  from  the  hills. 


-  p.  "I  will  utterly  consume."  L.  "I  will  remove,  utterly  remove."  The  verb  is  applied  to  the 
gathering  in  of  produce  off  the  land.  The  Divine  visitation  by  means  of  the  Babylonian  army  is  likened 
to  it. 

'  Judea.  See  v.  4.  "*  The  oracle  of  the  Lord — that  which  is  said  by  him. 

*  P.  "The  stumbling-blocks  with  the  wicked"— the  idols  and  their  worshippers.    V.  is  free. 

"  Altars  and  other  objects  appertaining  to  His  worship,  which  had  escaped  the  zeal  of  Josiah. 
■•  L.  "  Ministers"— those  specially  engaged  with  the  priests   in  charge  of  matters  connected  with 
worship. 

•  It  was  usual  to  worship  on  the  roofs,  which  were  low  and  flat.  The  worship  of  the  heavenly  lumi- 
naries from  that  elevated  position  seemed  peculiarly  befitting. 

"  Probably  the  same  as  Moloch,  the  god  of  the  Ammonites. 

"  With  reverential  awe. 

"  This  regards  the  legal  preparation  to  partake  of  the  flesh  of  victims.    P.  ''Bid." 

"  The  day  of  vengeance  by  the  enemy  is  so  styled,  the  conquered  people  being  regarded  as  a  victim 
immolated  in  sacrifice. 

"  This  is  thought  to  have  been  used  in  worshipping  idols.  Others  take  it  to  mean  a  costly  robe,  such 
as  foreigners  usually  wore. 

"  Some  understand  it  of  entering  for  the  purpose  of  idolatrous  worship.  R.  explains  it  of  those  who 
seek  to  possess  what  is  not  their  own. 

"  A  gate  of  the  city  so  called.  "  Another  gate. 


SOPHONIAH    I.  755 

11.  Howl,  je  inhabitants  of  the  Mortar.^^  ^]]  ^^^  people  of  Ca- 
naan^^  is  hush ;  all  are  cut  off  that  were  laden  with  silver.^^ 

12.  And  it  shall  come  to  pass  at  that  time  that  I  will  search  Jeru- 
salem with  lamps,2o  and  will  visit  upon  the  men  that  are  settled  on 
their  lees  f^  that  say  in  their  hearts  :  The*Lord  will  not  do  good,  nor 
will  He  do  evil.^ 

13.  And  their  strength^^  shall  become  a  booty,  and  their  houses  as 
a  desert :  and  they  will  build  houses,^^  and  shall  not  dwell  in  them, 
and  they  will  plant  vineyards,  and  shall  not  drink  the  wine  of  them. 

14.  The  great  day  of  the  Lord^-^  is  near :  it  is  near  and  exceeding 
s^ift :  the  voice  of  the  day  of  the  Lord  is  bitter :  the  mighty  man 
shall  there  meet  with  tribulation.^^ 

15.  That  day  is  a  day  of  wrath,  a  day  of  tribulation  and  distress, 
a  day  of  calamity  and  misery,  a  day  of  darkness  and  obscurity,  a 
day  of  clouds  and  whirlwinds, 

16.  A  day  of  the  trumpet  and  alarm  against  the  fenced  cities,  and 
against  the  high  bulwarks.^ 

17.  And  I  will  distress  men ;  and  they  will  walk  like  blind  men, 
because  they  have  sinned  against  the  Lord :  and  their  blood  shall  be 
poured  out  as  earth,  and  their  bodies  as  dung.^^ 

18.  Neither  shall  their  silver  and  their  gold  be  able  to  deliver 
them^  in  the  day  of  the  wrath  of  the  Lord :  all  the  land  shall  be  de- 
voured^ by  the  fire  of  His  jealousy  :  for  He  will  make  even  a  speedy 
destruction  of  all  them  that  dwell  in  the  land. 


"  p.  "Maktesh."  St.  Jerome  takes  it  to  be  the  valley  of  Slice  near  Jerusalem.  He  thinks  it  was  so 
designated  because  the  inhabitants  were  crushed,  as  a  thing  is  broken  with  a  pestle  in  a  mortar:  which 
is  the  meaning  of  H. 

"  Jews  resembling  Canaan  in  their  acts.    R.  prefers  this  version,  which  is  Chald.  to  "merchants." 

19  p    «  T^Jat  bear  silver." 

^  Thoroughly.    "  He  will  suffer  none  to  escape  with  impunity."  St.  Jerome. 

2'  That  are  in  repose,  like  wine  settled  on  its  lees  :  men  of  wealth  and  intelligence. 

^  As  if  God  did  not  interest  himself  in  human  affairs. 

^  Their  substance  and  wealth.  "*  Amos  5  :  11. 

**'  The  day  of  the  Divine  visitation.  Jer.  30  :  7 ;  Joel  2:11;  Amos  5  :  18.  This  may  be  understood  of 
the  capture  of  Jerusalem  by  Nabuchodonosor. 

^  P.  "  Shall  cry  there  bitterly." 

^  The  overthrow  of  their  strong  cities  and  fortresses,  and  the  calamities  of  the  inhabitants  are  pre- 
dicted. 

^  Unburied.  ^  Ezek.  7  :  19.  .        *>  Infra  3  :  8. 


756  THE    PROPHECY    OF    SOPHONIAH. 


CHAPTER   11. 

AN    EXHORTATION    TO    REPENTANCE.      THE    JUDGMENT    OF    THE    PHILISTINES,    OF    THE 
MOABITES,    AND    THE    AMMONITES,    OF    THE    ETHIOPIANS,    AND   THE    ASSYRIANS. 

1.  Assemble  yourselves  together :  be  gathered  together,  0  nation 
not  worthy  to  be  loved  :^ 

2.  Before  the  decree  bring  forth^  the  day  as  dust  passing  away,'^ 
before  the  fierce  anger  of  the  Lord  come  upon  you ;  before  the  day 
of  the  Lord's  indignation  come  upon  you.^ 

3.  Seek  the  Lord,  all  ye  meek  of  the  earth,  ye  that  have  wrought 
His  judgment  :^  seek  justice ;  seek  meekness  f  if  by  any  means  ye 
may  be  hid^'in  the  day  of  the  Lord's  indignation. 

4.  For  Gaza^  shall  be  destroyed  ;^  and  Ascalon^^  shall  be  a  desert : 

they  shall  cast  out  Azotus  at  noonday :"  and  Accaron  shall  be  rooted 
up.i2 

5.  Woe  to  you  that  inhabit  the  sea-coast,  0  nation  of  reprobates. ^^ 
The  word  of  the  Lord  upon  you,  0  Canaan,  the  land  of  the  Philis- 
tines ;^^  and  I  will  destroy  thee,  so  that  there  shall  not  be  an  inhabi- 
tant. 

6.  And  the  sea-coast  shall  be  the  resting-place  of  shepherds,  and 
folds  for  cattle : 

7.  And  it  shall  be  the  portion  of  him  that  shall  remain  of  the  house 
of  Juda  ;^^  there  they  shall  feed ;  in  the  houses  of  Ascalon  they  shall 


*  Gee.  interprets  it  "  Bhameless." 

'  St.  Jerome  says:  "  Before  what  has  predicted  come  to  pass,  before  the  efiect  follow  the  command." 
'  "It  will  happen  as  easily  as  dust  flies  away."  St.  Jerome. 

*  "See  the  clemency  of  God  :  it  was  sufficient  to  have  described  the  greatness  of  the  impending  calami- 
ties, that  the  prudent  might  shun  them  ;  but  not  wishing  to  punish,  but  only  to  terrify  the  guilty,  He 
invites  to  penance,  in  order  not  to  execute  Uis  threats."  Jdem. 

*  That  which  is  agreeable  to  Ilim. 

"  v.  Juslum,  mansiietum.    What  is  just,  meek.    II.  has  justice,  meekness. 
'  Protected. 

*  "As  Isaiah,  Jeremiah,  Ezekiel,  after  their  prediction  of  what  regards  Juda,  turn  their  prophecy 
against  the  other  nations  around,  and  announce  to  them  coming  events,  as  suits  each  one  in  particular, 
80  at  present  the  prophet  Sophoniah  does  in  like  manner,  briefly,  however,  although  in  the  same  order." 
St.  Jerome. 

'  II.  P.  "  Forsaken."  Josephus  relates  that  it  was  destroyed  by  Alexander  Janna;us,Bon  of  John  Hyr- 
canus,  king  of  the  Jews,  about  ninety-three  years  before  the  birth  of  Christ.  Ant.  1. 13,  c.  13;  Bel.  1. 1, 
c.  4,  S  '2. 

"  A  neighboring  city.  Josue  13  :  3  ;  Judges  1  :  18.  "  Drive  their  citisens  into  exile. 

'^  Jer.  2fi  :  20.    The  Fame  calamities  are  announced  to  these  cities. 

"  P.  "Chercthites."  Kzek.  -6  :  16.     St.  Jerome  regards  it  as  an  appellative  noun. 

"  The  Philistines  inhabited  the  extremity  of  Canaan. 

"  The  returning  exiles,  those  who  shall  survive  the  captivity,  shall  occupy  the  territory  of  the  Philis- 
tines. Abdiah  t.  12. 


.      SOPHONIAH    II.  757 

rest  in  the  evening ;  because  the  Lord,  their  God,  will  visit  them,  and 
bring  back  their  captivity.^^ 

8.  I  have  heard  the  reproach  of  Moab,  and  the  revilings  of  the 
children  of  Ammon,  with  which  they  reproached  My  people,  and  have 
magnified  themselves  upon  their  borders.^'' 

9.  Therefore  as  I  live,  saith  the  Lord  of  hosts  the  God  of  Israel, 
Moab  shall  be  as  Sodom,^^  and  the  children  of  Ammon  as  Gomorra, 
the  dryness  of  thorns,  and  heaps  of  salt,  and  a  desert  even  forever  :'^ 
the  remnant  of  My  people  shall  make  a  spoil  of  them  :  and  the  residue 
of  My  nation  shall  possess  them. 

10.  This  shall  befall  them  for  their  pride ;  because  they  have  re- 
proached and  magnified  themselves  against  the  people  of  the  Lord 
of  hosts. 

11.  The  Lord  will  be  terrible  upon  them,  and  will  consume^  all  the 
gods  of  the  earth :  and  they  shall  adore  Him  every  man  from  his  own 
place,^^  all  the  islands  of  the  Gentiles.^^ 

12.  Ye  Ethiopians  also  shall  be  slain  with  My  sword.^ 

13.  And  He  will  stretch  out  His  hand  upon  the  north,  and  will 
destroy  Assyria :  and  He  will  make  the  beautiful  city^^  a  wilderness, 
and  as  a  place  not  passable,  and  as  a  desert. 

14.  And  flocks  shall  lie  down  in  the  midst  thereof,  all  the  beasts 
of  the  nations :  and  the  bittern  and  the  urchin  shall  lodge  in  the 
threshold^^  thereof;  the  voice  of  the  singing  bird  in  the  window,  the 
raven^^  on  the  upper  post ;  for  I  will  consume  her  strength.^ 

15.  This  is  the  glorious  city  that  dwelt  in  security ;  that  said  in 


^''  Bring  back  the  captives — bring  them  back  from  captivity. 

"  P.  This  may  be  understood  of  encroaching  on  them. 

"  P.  St.  Jerome  observes :  "  The  prophecy  is  now  made  against  Moab  and  the  Ammonites,  or,  as  is 
added  in  the  Septuagint,  against  Damascus,  which  in  Isaiah  is  styled  Aram,  because  they  aided  Nabu- 
chodonosor  to  lay  waste  Jiida,  trample  on  the  sanctuary,  overthrow  the  temple,  and  after  subduing  the 
people  of  Israel,  blasphemed  the  Lord.  Nabuchodonosor  and  the  Chaldeans,  having  overturned  the  cities 
of  the  Jews,  oppressed  the  other  nations,  so  that  those  who  insulted  the  people  of  God  suffered  the  same 
distress  and  calamities,  and  were  fellow-slaves  with  Juda,  whom  they  expected  to  hold  in  bondage. 
Therefore  before  the  captivity,  whilst  Josiah  was  still  king,  and  Jerusalem  and  the  temple  were  still 
standing,  a  prophecy  is  directed  against  the  conquerors  that  the  evils  of  the  people  of  God  may  be  In  some 
degree  alleviated  by  the  sufferings  of  other  nations." 

^^  Recent  travellers  testify  the  sterility  of  the  country  formerly  belonging  to  the  Moabites  and  Am- 
monites. St.  Jerome,  however,  ob.serves  that  the  eternal  desolation  pointed  out  by  the  prophet  is  an 
hyperbolical  expression,  which  must  be  understood  to  mean  the  final  overthrow  of  these  kingdoms,  or 
limited  to  a  period  of  time,  the  term  Dl'?^?  being  sometimes  so  employed. 

2^  P.  "  Famish."    L.  "  Cause  to  vanish."  "*  Not  la  Jerusalem  only. 

'^-  The  conversion  of  the  Gentiles  is  here  plainly  foretold. 

2'  The  Ethiopians  also  were  to  be  visited  with  Divine  chastisements.  People  on  the  eastern  border  of 
the  Red  Sea  were  understood  by  the  Hebrew  name.  St.  Jerome  observes  that  the  Ethiopians  and  Assy- 
rians were  subdued  by  the  Medes,  in  the  reign  of  Cambyses  and  Cyrus. 

2'  Ninive.  25  jg^^j  34  .  H      p.  "Upper-lintels."    L.  "The  capitals  of  her  columns." 

"'  P.  "  Desolation."    The  terms  which  signify  this,  or  a  raven,  closely  resemble. 

^  P.  "  He  shall  uncover  the  cedar-work." 


758  THE  PROPHECY  OF  SOPHONIAH. 

her  heart :  I  am,  and  there  is  none  besides  me :  how  is  she  become  a 
desert,  a  place  for  beasts  to  lie  down  in  ?  every  one  that  passeth  by 
her,  shall  hiss,  and  shake  his  hand. 


CHAPTER   III. 

A  WOE  TO  JERUSALEM  FOR  HER  SINS.  A  PROPHECY  OF  THE  CONVERSION  OF  THE 
GENTILES,  AND  OF  THE  POOR  OF  ISRAEL :  GOD  SHALL  BE  WITH  THEM.  THE'  JEWS 
SHALL   BE    CONVERTED    AT   LAST. 

1.  Woe  to  the  provoking^  and  redeemed^  city,  the  dove.^ 

2.  She  hath  not  hearkened  to  the  voice  ;^  neither  hath  she  received 
discipline  f  she  hath  not  trusted  in  the  Lord,  she  drew  not  near  to 
her  God. 

3.  Her  princes  are  in  the  midst  of  her  as  roaring  lions  :  her  judges 
are  evening^  wolves ;  they  left  nothing  for  the  morning.'^ 

4.  Her  prophets  are  senseless,^  faithless^  men :  her  priests  have 
polluted  the  sanctuary :  they  have  acted  unjustly  against  the  law. 

5.  The  just  Lord  is  in  the  midst  thereof;  He  will  not  do  iniquity : 
in  the  morning,  in  the  morning,^^  He  will  bring  His  judgment  to 
light;"  and  it  shall  not  be  hid;  but  the  wicked  man  knoweth  not 
shame.^^ 

6.  I  have  destroyed  the  nations,  and  their  towers  are  beaten  down ; 
I  have  made  their  ways  desert,  so  that  there  is  none  that  passeth  by  : 
their  cities  are  desolate ;  there  is  not  a  man  remaining,  nor  any  in- 
habitant. 


'  nxnO-  r.  "Filthy."  L.  "Rebellious."  R.,  after  Drusius,  thinks  it  means  one  who  ia  made  a 
show — held  up  and  exposed.  Ninive  is  addressed.  St.  Jerome  interprets  II.  as  meaning  to  make  bitter, 
and  e.xplains  it  thus  :  "  By  thy  fault  thou  changeft  the  sweet  and  clement  Lord  into  bitterness^  so  that 
although  desirous  to  show  mercy,  lie  is  forced  to  punish." 

"  This  is  the  general  interpretation  of  the  ancients.     P.  '•  Polluted."     U.  supports  this  latter  view. 

'  7yy\^-  The  term  signifies  a  dove,  but  it  means  also  an  oppressor,  HJ'  being  to  oppress.  P.  ''Op- 
pressing." 

••  Of  Ood  rebuking  her.  *  She  did  not  profit  by  chastisement. 

"  Kspecially  ravenous.  "Her  princes,  like  lions,  were  constantly  engaged  in  taking  prey,  shedding 
the  blood  of  their  subjects :  her  judges  were  so  rapacious  as  not  to  leave  to  others  opportunity  for  plun- 
der." St.  Jerome. 

'  Ezek.  22  :  27 ;  Mich.  3  :  11.    This  is  the  meaning  of  the  text.  "  Petulant,  shameless. 

"  False,  treacherous.  ">  Each  morning.    £.vod.  10  :  21 ;  Isai.  60  :  4. 

"  He  will  manifest  His  judgment. 

'°  Is  shameless— insensibU  to  the  cauao  of  the  calamities  which  he  suflt^ra. 


SOPHONIAH    III.  759 

7.  I  said :  Surely  thou^^  ^^jj^  f^^^.  -^^  .  ^^^^  ^^.j^  receive  correction : 
and  her^^  dwelling  shall  not  perish,  for  all  things  wherein  I  have 
punished  her;  but  they  rose  early,i5and  corrupted  all  their  thoughts. 

8.  Wherefore  wait  for  Me,  saith  the  Lord,  in  the  day  that  I  rise 
up,i^  in  time  to  come,i^for  Myjudgment^^^s  to  assemble  the  Gentiles, 
and  to  gather  the  kingdoms :  and  to  pour  upon  them  My  indignation, 
all  My  fierce  anger:  for  with  the  fire  of  My  jealousy^^  shall  all  the 
earth  be  devoured. 

9.  Because  then  I  will  restore  to  the  people  a  chosen  lip,^^  that  all 
may  call  upon  the  name  of  the  Lord,  and  may  serve  Him  with  one 
consent.^^ 

10.  Prom  beyond  the  rivers  of  Ethiopia  shall  My  suppliants  the 
children^^  of  my  dispersed  people  bring  Me  an  offering. 

11.  In  that  day  thou  shalt  not  be  ashamed^  for  all  thy  doings, 
wherein  thou  hast  transgressed  against  Me  :  for  then  I  will  take  away 
out  of  the  midst  of  thee  thy  proud  boasters :  and  thou  shalt  no  more 
be  haughty  on  My  holy  mountain. 

12.  And  I  will  leave  in  the  midst  of  thee  a  poor  and  needy  people  : 
and  they  shall  hope  in  the  name  of  the  Lord. 

13.  The  remnant  of  Israel  shall  not  do  iniquity,  nor  speak  lies  ; 
nor  shall  a  deceitful  tongue  be  found  in  their  mouth :  for  they  shall 
feed,  and  shall  lie  down,^^  and  there  shall  be  none  to  make  them 

*  afraid. 

14.  Give  praise,  0  daughter  of  Sion :  shout,  0  Israel :  be  glad, 
and  rejoice  with  all  thy  heart,  0  daughter  of  Jerusalem. 

15.  The  Lord  hath  taken  away  thy  judgment  ;^  He  hath  turned 
away  thy  enemies  :  the  king  of  Israel  the  Lord  is  in  the  midst  of  thee ; 
thou  shalt  fear  evil  no  more. 

16.  In  that  day  it  shall  be  said  to  Jerusalem :  Fear  not :  to  Sion  : 
Let  not  thy  hands  be  weakened. 

17.  The  Lord  thy  God  in  the  midst  of  thee  is  mighty ;  He  will 

^'  Jerusalem.  **  The  person  is  changed,  as  frequently  is  done. 

"  They  eagerly  followed  up  their  evil  devices.    Rising  early  denotes  solicitude  to  effect  an  object. 

^^  Eesurrectionis  mece.  V.  means  of  my  rising  up.  St.  Jerome  understands  it  of  God  rising  up  in  us, 
when  vice  is  destroyed  and  rooted  out  from  our  hearts. 

"  "ly /•    P-  "  To  the  prey."    Some  understand  it  as  meaning  forever.    V.  hi  futurum. 

i«  P.  "Determination."  "  Supra  1  :  18. 

**  P.  "  A  pure  language  ;"  expressive  of  worship. 

"^  P.  Lit.  "  Shoulder"— like  porters  jointly  bearing  up  a  burden. 

^  H.  P.  "  The  daughter."  St.  Jerome  has :  "  Filia."  The  dispersed  Israelites  are  considered  as  one 
people,  and  spoken  of  under  the  image  of  a  maid. 

^  Thou  shalt  have  no  occasion  to  be  ashamed.  '*'  The  images  are  borrowed  from  sheep. 

-'  H.  P.  "  Judgments" — chastisements.  "  At  the  end  of  this  world  lie  takes  away  her  judgment,  not 
judging  or  chastising  her,  but  saving  her,  and  Ue  turns  away  her  enemies,  namely,  the  crowds  of  de. 
mons."  St.  Jerome. 


760  THE    PROPHECY    OF     SOPHONIAH. 

save ;  He  will  rejoice  over  thee  with  gladness ;  He  will  be  silent^  in 
His  love ;  He  will  be  joyful  over  thee  in  praise. 

18.  The  triflers  that  were  departed  from  the  law,^  I  will  gather 
together,  because  they  were  of  thee :  that  thou  mayst  no  more  suffer 
reproach  for  them. 

19.  Behold,  I  will  cut  off  all  that  have  afflicted  thee  at  that  time : 
and  I  will  save  her  that  halteth,  and  will  gather  her  that  was  cast 
out  :^  and  I  will  get  them  praise,  and  a  name,  in  all  the  land  where 
they  had  been  put  to  confusion : 

20.  At  that  time,  when  I  will  bring  you,  and  at  the  time  that  I 
will  gather  you :  for  I  will  give  you  a  name  and  praise  among  all  the 
peoples  of  the  earth,^  when  I  shall  have  brought  back  your  captivity^ 
before  your  eyes,  saith  the  Lord. 


*  L.  P.  "Rest."  V.  means  that  God  will  pass  over  and  pardon  sins,  through  love  of  His  people.  "  He 
will  pass  over  thy  sins  in  silence  through  the  loTe  with  which  He  embraced  thee." 

^  l^IDD  ^  J1J-  P-  "  Them  that  are  sorrowful  for  the  solemn  assembly."  L.  "  Those  that  mourn  far 
away  from  the  festive  assembly."  God  will  gather  together  pious  souls  that  grieve  for  the  interruption 
of  the  great  festivals,  or  are  far  away  from  them.  R.,  however,  understands  it  as  meaning  that  God  will 
destroy  those  who  are  estranged  from  the  festivals,  neglecting  to  celebrate  them  :  and  that  He  pronounces 
woe  against  the  haughty  enemy  that  casts  reproach  on  His  people. 

^  The  infirm  and  the  exile. 

2*  The  Jews,  after  their  return  from  captivity,  had  a  national  character,  although  not  highly  distin- 
guished. 

*•  Brought  back  those  who  were  captives. 


M 


THE 

PROPHECY  OF  AGGEUS 


INTRODUCTION. 

This  prophet  appeared  at  the  close  of  the  captivity,  since  the 
second  year  of  Darius  coincided  with  the  seventieth  year  from  the 
destruction  of  Jerusalem.  The  rebuilding  of  the  temple  having  been 
suspended  by  order  of  the  king,  Aggeus  undertook  to  stimulate  the 
people  to  proceed  with  it.  At  that  time  reigned,  at  Rome,  Tarquin 
the  Proud,  the  seventh  in  succession  from  Romulus,  who  was  in  the 
twenty-seventh  year  of  his  reign  :  after  whose  expulsion  consuls 
governed  during  464  years,  down  to  the  time  of  Julius  Cesar.  The 
intrepidity  of  Aggeus  and  Zachariah,  who  prophesied  to  the  same 
effect,  at  the  same  time,  and  of  Zorobabel  and  Jesus,  son  of  Josedec, 
who  resumed  the  work  under  the  influence  of  their  exhortations,  is 
remarked  by  St.  Jerome. 


CHAPTER    I. 

THE  PEOPLE  ARE  REPROVED  FOR  NEGLECTING  TO  BUILD  THE  TEMPLE.   THEY  ARE 
ENCOURAGED  TO  SET  ABOUT  THE  WORK. 

1.  In  the  second  year  of  Darius^  the  king,  in  the  sixth  month,  in 
the  first  day  of  the  month,  the  word  of  the  Lord  came  by  Aggeus 
the  prophet,^  to  Zorobabel  the  son  of  Salathiel,  governor  of  Juda, 
and  to  Jesus^  the  son  of  Josedec  the  high  priest,  saying : 


Son  of  Ilystaspes.    He  came  to  the  Persian  throne  eight  or  nine  years  after  Cyrus. 
1  Esdr.  5:1.  '  H.  P.  "Joshua." 


762  THE    PROPHECY    OF    AGGEUS. 

2.  Thus  saith  the  Lord  of  hosts,  saying :  This  people  saith :  The 
time  is  not  yet  come^  for  building  the  house  of  the  Lord. 

3.  And  the  word  of  the  Lord  came  by  Aggeus  the  prophet,  saying  : 

4.  Is  it  time  for  you  to  dwell  in  ceiled  houses,  and  this  house  lie 
desolate  ? 

5.  And  now  thus  saith  the  Lord  of  hosts  :  Set  your  hearts^  to  con- 
sider your  ways. 

6.  Ye  have  sowed  much,^  and  brought  in  little :  ye  have  eaten,  but 
have  not  had  enough :  ye  have  drunk,  but  have  not  been  filled  with 
drink  :  ye  have  clothed  yourselves,  but  have  not  been  warmed ;  and 
he  that  hath  earned  wages,  put  them  into  a  bag  with  holes.'^ 

7.  Thus  saith  the  Lord  of  hosts  :  Set  your  hearts  upon  your  ways : 

8.  Go  up  to  the  mountain,^  bring  timber,  and  build  the  house :  and 
it  shall  be  acceptable  to  Me :  and  I  shall  be  glorified,  saith  the  Lord. 

9.  Ye  have  looked  for  more,  and  behold,  it  became  less :  and  ye 
brought  it  home,  and  I  blowed  it  away  :^  why,  saith  the  Lord  of  hosts? 
because  My  house  is  desolate,  and  ye  make  haste  every  man  to  his 
own  house. ^^ 

10.  Therefore  the  heavens  over  you  were  stayed  from  giving  dew ; 
and  the  earth  was  hindered  from  yielding  her  fruits : 

11.  And  I  called  for  a  drought  upon  the  land,  and  upon  the  moun- 
tains, and  upon  the  corn,  and  upon  the  wine,  and  upon  the  oil,  and 
upon  all  that  the  ground  bringeth  forth,  and  upon  men,  and  upon 
beasts,  and  upon  all  the  labor  of  the  hands. 

12.  Then  Zorobabel  the  son  of  Salathiel,  and  Jesus  the  son  of 
Josedec  the  high  priest,  and  all  the  remnant^^  of  the  people,  hearkened 
to  the  voice  of  the  Lord  their  God,  and  to  the  words  of  Aggeus  the 
prophet,  as  the  Lord  their  God  sent  him  to  them :  and  the  people 
feared  before  the  Lord. 

13.  And  Aggeus,  the  messenger  of  the  Lord,  with  a  message^^  of 
the  Lord,  spake,  saying  to  the  people  :  I  am  with  you,  saith  the  Lord. 

14.  And  the  Lord  stirred  up  the  spirit  of  Zorobabel  the  son  of 
Salathiel  governor  of  Juda,  and  the  spirit  of  Jesus  the  son  of  Josedec 
the  high  priest,  and  the  spirit  of  all  the  rest  of  the  people :  and  they 


^  It  doe8  not  appear  that  Darius  had  an  yet  given  leave  to  rebuild  it. 

»  Apply  your  mind.  "  Deut.  28  :  38;  Mich.  6  :  16.      . 

■"  Their  labora  had  been  unsuooedsrul  for  want  of  a  Divine  blessing. 
*  liibanuR,  or  the  neighboria);  mountains. 
•  •  Ood  refused  them  a  blessing,  on  account  of  their  delay  to  rebuild  the  temple. 
'"  To  build  and  ornament  it.  "  The  returned  exiles. 

'^  The  text  requires  this  version.    **Xttntif'  means  message,  or  news,  as  well  as  messenger.    "Tristes 
de  Uruto  nuntii."  Cicero. 


AGGEUS    II.  763 

went  in,  and  did  the  work  in  the  house  of  the  Lord  of  hosts,  their 
God. 


CHAPTER   11. 

CHRIST,  BY  HIS  COMING,  SHALL  MAKE  THE  LATTER  TEMPLE  MORE  GLORIOUS  THAN  THE 
FORMER.  THE  BLESSING  OF  GOD  SHALL  REWARD  THEIR  LABOR  IN  BUILDING.  GOD'S 
PROMISE    TO    ZOROBABEL. 

1.  In  the  four  and  twentieth  day  of  the  month,  in  the  sixth  month, 
in  the  second  year  of  Darius  the  king,  they  began. 

2.  And  in  the  seventh  month,  the  word  of  the  Lord  came  by  the 
hand  of  Aggeus  the  prophet,  saying : 

3.  Speak  to  Zorobabel  the  son  of  Salathiel  the  governor  of  Juda, 
and  to  Jesus  the  son  of  Josedec  the  high  priest,  and  to  the  rest  of  the 
people,  saying : 

4.  Who  is  left  among  you,  that  saw  this  house  in  its  first  glory  ? 
and  how  do  ye  see  it  now  ?  is  it  not  as  nothing  in  your  eyes  ? 

5.  Yet  now  take  courage,  0  Zorobabel,  saith  the  Lord,  and  take 
courage,  0  Jesus  the  son  of -Josedec  the  high  priest,  and  take  courage, 
all  ye  people  of  the  land,  saith  the  Lord  of  hosts :  and  perform,  for 
I  am  with  you,  saith  the  Lord  of  hosts. 

6.  The  word  that  I  covenanted  with  you  when  ye  came  out  of  the 
land  of  Egypt :  and  My  spirit  shall  be  in  the  midst  of  you,  fear  not. 

7.  Eor  thus  saith  the  Lord  of  hosts :  Yet  one  little  while,  and  I 
will  move  the  heaven,^  and  the  earth,  and  the  sea,  and  the  dry  land. 

8.  And  I  will  move  all  nations  :  and  the  desired^  of  all  nations 
SHALL  COME  :  and  I  will  fill  this  house  with  glory,  saith  the  Lord  of 
hosts. 

9.  The  silver  is  Mine,  and  the  gold  is  Mine,  saith  the  Lord  of 
hosts. 

10.  Great  shall  be  the  glory  of  this  last  house  more  than  the  first, 
saith  the  Lord  of  hosts :  and  in  this  place  I  will  give  peace,  saith  the 
Lord  of  hosts." 


^  Ileb.  12  :  26.  The  motion  of  heaven  and  earth  is  a  figurative  expression  which  denotes  the  impor- 
tance of  the  event. 

^  mon-  "  The  desire."  That  which  is  the  object  of  the  desire  of  all  nations.  L.  '•  The  precious 
things."  R.  understands  it  of  costly  offerings:  but  admits  that  the  coming  of  the  Messiah  was  present 
to  the  contemplation  of  the  prophet. 

^  Glory  and  peace  are  the  attendants  of  the  Messiah. 


764  THE  PROPHECY  OF  AGGEUS. 

11.  In  the  four  and  twentieth  day  of  the  ninth  month,  in  the  second 
year  of  Darius  the  king,  the  word  of  the  Lord  came  to  Aggeus  the 
prophet,  saying: 

12.  Thus  saith  the  Lord  of  hosts :  Ask  the  priests  the  law,  saying: 

13.  If  a  man  carry  sanctified  flesh  in  the  skirt  of  his  garment,  and 
touch  with  his  skirt,  bread,  or  pottage,  or  wine,  or  oil,  or  any  meat, 
shall  it  be  sanctified?     And  the  priests  answered,  and  said:  No. 

14.  And  Aggeus  said:  If  one  that  is  unclean  by  occasion  of  a 
corpse  touch  any  of  all  these  things,  shall  it  be  defiled  ?  And  the 
priests  answered,  and  said :  It  shall  be  defiled. 

15.  And  Aggeus  answered,  and  said :  So  is  this  people,  and  so  is 
this  nation  before  My  face,  saith  the  Lord :  and  so  is  all  the  work  of 
their  hands :  and  all  that  they  have  ofi*ered  there,^  shall  be  defiled. 

16.  And  now  consider  in  your  hearts,  from  this  day  and  upward, 
before  there  was  a  stone  laid  upon  a  stone  in  the  temple  of  the  Lord : 

17.  When  ye  went  to  a  heap  of  twenty  bushels,  and  they  became 
ten :  sind  ye  went  into  the  wine-press,  to  press  out  fifty  vessels,  and 
they  became  twenty  :^ 

18.  I  struck  you  with  a  blasting  wind,^  and  all  the  works  of  your 
hand  with  the  mildew  and  with  hail ;  yet  there  was  none  among  you 
that  returned  to  Me,  saith  the  Lord. 

19.  Set  your  hearts  from  this  day,  and  henceforward,  from  the  four 
and  twentieth  day  of  the  ninth  month ;  from  the  day  that  the  founda- 
tions of  the  temple  of  the  Lord  were  laid,  and  lay  it  up  in  your 
heart. 

20.  Is  the  seed  as  yet  sprung  up  ?  or  hath  the  vine,  and  the  fig- 
tree,  and  the  pomegranate,  and  the  olive-tree,  as  yet  flourished  ?  from 
this  day  I  will  bless  ^ouJ 

21.  And  the  word  of  the  Lord  came  a  second  time  to  Aggeus  in 
the  four  and  twentieth  day  of  the  month,  saying  : 

22.  Speak  to  Zorobabel,  the  governor  of  Juda,  saying :  I  will 
move  both  heaven  and  earth. 

23.  And  I  will  overthrow  the  throne  of  kingdoms,  and  will  destroy 
the  strength  of  the  kingdom  of  the  Gentiles :  and  I  will  overthrow 
the  chariot,  and  him  that  rideth  therein :  and  the  horses  and  their 
riders  shall  come  down,  every  one  by  the  sword  of  his  brother.^ 

24.  In  that  day,  saith  the  Lord  of  hosts,  I  will  take  thee,^  0  Zoro- 
babel, the  son  of  Salathiel,  My  servant,  saith  the  Lord,  and  will  make 
thee  as  a  signet :  for  I  have  chosen  thee,  saith  the  Lord  of  hosts. 

*  On  a  temporary  altar  cr«ctcd  after  their  return.  *  Your  hopes  were  not  fulfilled. 

^  AmoB  4  :  ».        ''A  Divine  blesping  wan  vouch.saft'd,  inasmuch  as  they  labored  to  rebuild  the  temple. 
'  The  overthrow  of  the  hostile  kinKdoms  is  predicted.    God  promises  to  cherish  Zorobabel  as  His 
favored  servant,  as  a  signet  on  His  arm.  •  Eccl.  49  :  13. 


-,♦  V 


THE 

PROPHECY  OF  ZACHAPIAH/ 


INTRODUCTION. 

Zachariah  began  to  prophesy  about  two  months  after  Aggeus,  in 
order  to  dissipate  the  apprehensions  which  the  Jews  entertained  about 
the  success  of  their  undertaking  to  rebuild  the  temple.  Whilst  giving 
them  the  strongest  assurances  of  the  Divine  support  and  blessing,  he 
reproaches  them  with  their  many  delinquencies.  His  narrative  of 
the  Divine  visions  which  were  presented  to  him  is  plain  and  simple : 
his  descriptions  are  occasionally  grand  and  striking :  but  his  style, 
which  is  marked  by  Chaldaisms,  manifests  the  decline  of  the  Hebrew 
tongue. 


CHAPTER   I. 

THE   PROPHET   EXHORTS   THE    PEOPLE   TO   RETURN   TO    GOD,   AND   DECLARES   HIS 
VISIONS,    BY    WHICH    HE    PUTS    THEM    IN    HOPES    OF    BETTER   TIMES. 

1.  In  the  eighth  month,  in  the  .second  year  of  king  Darius,  the 
word  of  the  Lord  came  to  Zachariah,  the  son  of  Barachiah,  the  son 
of  Addo,  the  prophet,  saying  : 

2.  The  Lord  hath  been  exceeding  an^y  with  your  fathers. 

3.  And  thou  shalt  say  to  them :  Thus  saitli  the  Lord  of  hosts : 
Turn  ye  to  Me,^  saith  the  Lord  of  hosts  :  and  I  will  turn  to  you,  saith 
the  Lord  of  hosts.^ 

»  Isaiah  21  :  12 ;  31  :  6;  45  :  22;  Jer.  3  :  12 ;  Ezck.  18  :  30;  33  :  11 ;  Osee  14  :  2  ;  Joel  2  :  12 ;  Mai.  3  :  7. 
God  calls  on  men  to  turn  to  Ilim  by  faith  and  repentance,  and  He  at  the  same  time  moves  them  by  His 
grace  to  return.     His  reconciliation  with  them  depends  on  their  correspondence  with  grace. 

-.  The  very  frequent  repetition  of  this  phrase,  which  distinguishes  this  prophet  and  Aggcus,  serves  to 
present  the  Divine  authority  with  greater  force,  to  meet  the  doubts  and  difficulties  of  the  people. 


766  THE  PROPHECY  OP  ZACHARIAH. 

4.  Be  not  as  your  fathers,  to  whom  the  former  prophets  have  cried, 
saying  :  Thus  saith  the  Lord  of  hosts  :  Turn  ye  from  your  evil  ways, 
and  from  your  wicked  thoughts  :  but  they  did  not  give  ear ;  neither 
did  they  hearken  to  Me,  saith  the  Lord. 

5.  Your  fathers,  where  are  they  ?^  and  the  prophets,  shall  they  live 
always  ?'* 

6.  But  My  words  and  My  ordinances,  which  I  gave  in  charge  to 
My  servants,  the  prophets,  did  they  not  take  hold  oP  your  fathers, 
and  they  returned,  and  said :  As  the  Lord  of  hosts  thought  to  do  to 
us  according  to  our  ways,  and  according  to  our  devices,  He  hath  done 
to  us? 

7.  In  the  four  and  twentieth  day  of  the  eleventh  month,  which  is 
called  Sabath,^  in  the  second  year  of  Darius,  the  w^ord  of  the  Lord 
came  to  Zachariah,  the  son  of  Barachiah,  the  son  of  Addo,  the  pro- 
phet, saying : 

8.  I  saw  by  night,  and  behold,  a  man  riding  upon  a  red  horse  'J 
and  he  stood  among  the  myrtle-trees,  that  w^ere  in  the  bottom :  and 
behind  him  were  horses,  red,  speckled,  and  white. 

9.  And  I  said  :  What  are  these,  my  lord  ?  and  the  angel  that  spake 
in  me*^  said  to  me :  I  will  show  thee  what  these  are. 

10.  And  the  man  that  stood  among  the  myrtle-trees  answered,  and 
said :  These  are  they^  whom  the  Lord  hath  sent  to  walk  through  the 
earth. 

11.  And  they  answered  the  angel  of  the  Lord,^"  that  stood  among 
the  myrtle-trees,  and  said  :  We  have  walked  through  the  earth  ;  and 
behold,  all  the  earth  is  inhabited,  and  is  at  rest. 

12.  And  the  angel  of  the  Lord  answered,  and  said :  0  Lord  of 
hosts,  how  long  wilt  Thou  not  have  mercy  on  Jerusalem,  and  on  the 
cities  of  Juda,  with  which  Thou  hast  been  angry  ?  this  is  now  the 
seventieth  year." 

3  Neglecting  to  profit  by  the  warning  of  the  pif>phet8,  they  feU  under  the  calamities  which  were  pre- 
dicted. 

*  St.  Jerome  understands  this  of  false  prophets :  "  For  never  would  he  have  said  of  the  holy  prophets : 
shall  they  live  forever?" 

*  The  threats  were  executed,  and  conveifion  followed. 

*  P.  "Sebal."     It  is  so  written  in  Ihe  margin  of  St.  Jerome's  commentary. 

*  This  was  the  symbol  of  war.  Some  take  the  various  colors  of  the  horses  to  designate  various  nations 
which  successively  confjuered  and  oppressed  the  Jews. 

*  "2-    V.  In  me.    It  is  properly  rendered  as  above.  P.    See  Numb.  12:8;  Deut.  6  :  7 ;  1  Kings  21 :  39. 
»  Angels  executing  the  Divine  counsels  outof  Judea,  were  represented  by  the  horsemen.  "The  angels 

that  presided  over  kingdoms  and  nations,  say :  all  kingdoms  under  our  charge  are  safe  and  tranquil,  and 
suffer  no  distress.  From  which  answer  the  angel  that  interceded  for  Israel  takes  occasion  to  plead  ft>r 
the  people."   St.  Jerome. 

*°  The  guardian  of  the  Jews. 

"  The  captivity  had  come  to  a  clo?o.  These  seventy  years,  which  terminated  in  the  second  year  of 
Darius,  are  counted  from  the  siege  of  Jerusalim  by  Nabucbodonosor.  The  ordiqarj  calculation  of  the 
captivity  is  from  the  fourth  year  of  Joakim  to  the  first  year  of  Cyrus. 


ZACHARIAH    II.  76T 

13.  And  the  Lord^^  answered  the  angel  that  spake  in  me  good  words, 
comfortable  words. 

14.  And  the  angel  that  spake  in  me  said  to  me  :  Cry  thou,  saying : 
Thus  saith  the  Lord  of  hosts :  I  am  zealous  for  Jerusalem  and  Sion 
with  a  great  zeal.^^ 

15.  And  I  am  angry  with  a  great  anger  with  the  wealthy  nations  :^^ 
for  I  was  angry  a  little,  but  they  helped  forward  the  evil.^^ 

16.  Therefore,  thus  saith  the  Lord :  I  will  return  to  Jerusalem  in 
mercies  ;^^  My  house  shall  be  built  in  it,  saith  the  Lord  of  hosts :  and 
the  building  line  shall  be  stretched  forth  upon  Jerusalem. 

17.  Cry  yet,  saying :  Thus  saith  the  Lord  of  hosts  :  My  cities  shall 
yet  flow  with  good  things  :  and  the  Lord  will  yet  comfort  Sion ;  and 
He  will  yet  choose  Jerusalem. 

18.  And  I  lifted  up  my  eyes,  and  saw :  and  behold,  four  horns. ^'' 

19.  And  I  said  to  the  angel  that  spake  to  me :  What  are  these  ? 
And  he  said  to  me :  These  are  the  horns  that  have  scattered  Juda, 
and  Israel,  and  Jerusalem. 

20.  And  the  Lord^^  showed  me  four  smiths. 

21.  And  I  said :  What  come  these  to  do  ?  and  He  spake,  saying : 
These  are  the  horns  which  have  scattered  Juda  every  man  apart,  and 
none  of  them  lifted  up  his  head :  and  these^^  are  come  to  terrify  them, 
to  cast  down  the  horns  of  the  nations  that  have  lifted  up  the  horn 
upon  the  land  of  Juda  to  scatter  it. 


CHAPTER   XL 

UNDER  THE  NAME  OF  JERUSALEM,  HE  PROPHESIETH  THE  PROGRESS  OF  THE  CHURCH 
OF  CHRIST,  BY  THE  CONVERSION  OF  SOME  JEWS  AND  MANY  GENTILES. 

1.  And  I  lifted^  up  my  eyes,  and  saw ;  and  behold,  a  man^  with  a 
measuring  line  in  his  hand. 

'^  Jehova.    One  of  the  angels  specially  represented  God. 
"  Infra  8  :  2.    This  implies  special  Divine  favor  towards  that  citj'. 
"  P.  "  The  heathen  thai  are  at  ease." 
IS  They  were  extremely  cruel  towards  the  people  of  God. 

^^  God  is  moved  by  the  eufiferings  of  Ilis  people,  and  turns  towards  them  mercifully,  to  relieve  them. 
^'  The  powers  that  attacked  and  oppressed  the  Israelites.    St.  Jerome  observes  that  the  Scripture  is 
wont  to  use  horns  for  kingdoms. 
"  As  in  T.  13. 
'"  Other  nations  serve  for  their  punishment. 

'  Five  MSS.  begin  the  second  chapter  with  this  verse.    In  most  it  is  the  fifth  verse. 

"  An  angel  in  human  form. 


768  THE  PROPHECY  OF  ZACHARIAH. 

2.  And  I  said :  Whither  goest  thou  ?  and  he  said  to  me  :  To  mea- 
sure Jerusalem,  and  to  see  how  great  is  the  breadth  thereof,  and  how 
great  the  length  thereof. 

3.  And  behold,  the  angel  that  spake  in  me  went  forth  ;  and  another 
angel  went  out  to  meet  him. 

4.  And  he  said  to  him :  Run,  speak  to  this  young  man,^  saying : 
Jerusalem  shall  be  inhabited  without  walls,"*  by  reason  of  the  multi- 
tude of  men,  and  of  the  beasts  in  the  midst  thereof. 

5.  And  I  will  be  to  it,  saith  the  Lord,  a  wall  of  fire^  round  about : 
and  I  will  be  in  glory  in  the  midst  thereof. 

*    6.  0,  0^  flee  ye  out  of  the  land  of  the  north,^  saith  the  Lord ;  for 
I  have  scattered  you  to^  the  four  winds  of  heaven,^  saith  the  Lord. 

7.  0  Sion,  flee,  thou  that  dwellest  with  the  daughter  of  Babylon  :^® 

8.  For  thus  saith  the  Lord  of  hosts:  After  the  glory"  He  hath 
sent  me^^  to  the  nations  that  have  robbed  you :  for  he  that  toucheth^^ 
you  toucheth  the  apple  of  My  eye  i^"^ 

9.  For  behold,  I  lift  up  my  hand^^  upon  them;  and  they^^  shall  be 
a  prey  to  those  that  served  them  :  and  ye  shall  know  that  the  Lord 
of  hosts  sent  me. 

10.  Sing  praise,  and  rejoice,  0  daughter  of  Sion :  for  behold,  I 
come,  and  I  will  dwell  in  the  midst  of  thee,  saith  the  Lord. 

11.  And  many  nations  shall  be  joined  to  the  Lord  in  that  day  :  and 
they  shall  be  My  people,  and  I  will  dwell  in  the  midst  of  thee :  and 
thou  shalt  know  that  the  Lord  of  hosts  hath  sent  me  to  thee. 

12.  And  the  Lord  shall  possess  Juda  His  portion^^  in  the  sanctified 
land :  and  He  shall  yet  choose  Jerusalem. 

13.  Let  all  flesh  be  silent  at  the  presence  of  the  Lord :  for  He  is 
risen  up  out  of  His  holy  habitation.^^ 

*  To  Zacbariah. 

*  Walls  being  then  deemed  necessary  for  the  protection  of  large  cities,  the  want  of  them  showed  great 
security,  or  a  \ast  population  that  could  not  be  contained  within  ordinary  limits.  St.  Jerome  justly  con- 
siders Jerusalem  here  to  signify  the  church,  "which  is  daily  built  up  by  Uim  who  knows  the  measure 
and  merits  of  each  individual." 

'  God  promises  effectual  protection. 

*  'in.  ^in    '1  his  interjection  is  here  employed  by  way  of  encouragement. 

'  From  Assyria.  »  11.  P.  "As." 

'  The  Israelites,  although  chiefly  ctptives  in  Assyria,  or  Babylon,  wore  dispersed  in  various  directions. 

'"  Such  as  were  still  in  captivity. 

"  After  the  manifestation  of  Divine  glory  in  the  restored  city  (v.  5),  other  displays  are  still  reserved. 

'^  The  Lord  speaks  by  His  angel,  who  sometimes  uses  words  as  of  Qod,  in  whose  name  he  speaks.  The 
angel  was  sent  to  punish  the  nations  fur  their  spoliation  and  oppression. 

"  Injures  even  slightly.  "  That  which  is  most  delicate,  and  guarded  with  greatest  care. 

'*  The  verb  is  used  to  express  the  itooving  of  an  offering  to  and  fro  by  the  hands  of  the  priest.  Followed 
by  7j7j  it  means  to  shake  the  hand  against  any  one,  threatening  punishment. 

"  The  oppressors. 

*'  Juda  is  to  be  the  special  portion  of  God,  the  object  of  His  favor  and  care. 

"  Heaven.  God  appears  to  rise  and  descend  ft-om  His  throne,  when  He  manifests  His  power  in  fovor  of 
His  people. 


ZACHARIAH    III.  769 


CHAPTER  in. 

IN   A  VISION    SATAN  APPEARETH  ACCUSING   THE    HIGH  PRIEST.     HE    IS    CLEANSED  PROM 
HIS    SINS.      CHRIST    IS    PROMISED,    AND    GREAT    FRUIT    FROM    HIS    PASSION. 

1.  And  the  Lord  showed  me  Jesus/  the  high  priest,  standing  be- 
fore the  angel  of  the  Lord :  and  Satan  stood  on  his  right  hand  to  be 
'his  adversary. 

2.  And  the  Lord  said  to  Satan  :  The  Lord  rebuke  thee,  0  Satan  :^ 
and  the  Lord  that  chose  Jerusalem,  rebuke  thee :  Is  not  this  a  brand 
plucked  out  of  the  fire  ?^ 

3.  And  Jesus  was  clothed  with  filthy  garments  -^  and  he  stood 
before  the  face  of  the  angel : 

4.  Who  answered,  and  said  to  them  that  stood  before  him,  saying : 
Take  away  the  filthy  garments  from  him.  And  he  said  to  him  :  Be- 
hold, I  have  taken  away  thy  iniquity,  and  have  clothed  thee  with 
change  of  garments. 

5.  And  he  said :  Put  a  clean  mitre  upon  his  head :  and  they  put  a 
clean  mitre  upon  his  head,  and  clothed  him  with  garments :  and  the 
angel  of  the  Lord  stood. 

6.  And  the  angel  of  the  Lord  protested  to  Jesus,  saying : 

7.  Thus  saith  the  Lord  of  hosts :  If  thou  wilt  walk  in  My  ways, 
and  keep  my  charge,  thou  also  shalt  judge  My  house,  and  shalt  keep 
My  courts  :^  and  I  will  give  thee  some  of  them  that  are  now  present 
l^re  to  walk  with  thee.^ 

8.  Hear,  0  Jesus,  thou  high  priest,  thou  and  thy  friends  that  dwell 
before  thee,  for  they  are  portending^  men :  for  behold,  I  wiLji  bring 

MY  SERVANT  THE  SpROUT.^ 


*  It  is  the  same  name  as  Josue.     He  was  the  son  of  Josedec. 

^  This  closely  resembles  Jude  9,  which,  however,  ascribes  the  words  to  Midaael,  the  archangel.  He 
may  be  considtred  as  personating  God.  The  two  images  employed  in  connection  with  these  words,  are 
also  found  in  .Tiide  23,  and  are  so  peculiar  that  they  may  be  fairly  considered  as  borrowed  by  the  Apostle 
from  the  prophet. 

'  "  Since  Jeru?alem  is  now  chosen  out  of  all  the  cities  of  Judea,  the  Lord  not  imputing  to  her  the  sins 
which  she  had  committed,  why  will  you  overpower,  as  a  brand,  Jesus,  who  has  just  escaped  from  the  cap- 
tivity of  Babylon,  as  it  were  half  burnt?"  St.  Jerome. 

*  These  were  used  to  signify  his  sins  and  those  of  the  people.  St.  Jerome  regards  him  as  representing 
Christ  covered  with  the  defilements  of  sin,  which  He  undertook  to  expiate. 

*  Authority,  besides  forgiveness,  is  promised  him. 

^  St.  Jerome  says  :  "A  reward  is  promised  him, — that  the  Lord  will  give  him  angels  (who  at  that  time 
stood  before  him)  by  whose  aid  he  should  be  protected,  and  be  secure  from  all  snares  of  the  enemy." 
■"  Men  who  foreshadow  extraordinary  events. 

*  Luke  1  :  78.  P.  «•  Branch."  It  is  taken  for  bud,  or  stock,  from  which  fruit  is  to  grow.  Isaiah  4  :  2; 
Jer.  23  :  5 ;  33  :  15.    The  Messiah  is  frequently  spoken  of  under  that  image. 

49 


770  THE  PROPHECY  OF  ZACHARIAH. 

9.  For  behold,  the  stone®  that  I  have  laid  before  Jesus :  upon  one 
stone  there  are  seven  eyes  :^^  behold,  I  will  grave  the  graving  thereof, 
saith  the  Lord  of  hosts :  and  I  will  take  away  the  iniquity  of  that 
land  in  one  day. 

10.  In  that  day,  saith  the  Lord  of  hosts,  every  man  shall  call  his 
friend  under  the  vine  and  under  the  fig-tree." 


CHAPTER   IV. 

THE    VISION    OF    THE   GOLDEN    CANDLESTICK   AND    SEVEN    LAMPS,    AND    OF    THE   TWO 
OLIVE-TREES.      ZOROBABEL   SHALL   FINISH   THE   BUILDING   OF    THE    TEMPLE. 

1.  And  the  angel  that  spake  in  me  came  again :  and  he  waked  me, 
as  a  man  that  is  wakened  out  of  his  sleep.       .    - 

2.  And  he  said  to  me :  What  seest  thou  ?  And  I  said :  I  have 
looked,  and  behold,  a  candlestick  all  of  gold,  and  its  lamp  upon  the 
top  of  it ;  and  the  seven  lights  thereof  upon  it ;  and  sevAi  funnels  for 
the  lights  that  were  upon  the  top  thereof; 

3.  And  two  olive-trees  over  it ;  one  upon  the  right  side  of  the 
lamp,  and  the  other  upon  the  left  side  thereof. 

4.  And  I  answered,^  and  said  to  the  angel  that  spake  in  me,  say- 
ing :  What  are  these  things,  my  lord  ? 

5.  And  the  angel  that  spake  in  me  answered,  and  said  to  me : 
Knowest  thou  not  what  these  things  are  ?    And  I  said :  No,  my  lord. 

6.  And  he  answered,  and  spake  to  me,  saying :  This  is  the  word  of 
the  Lord  to  Zorobabel,  saying :  Not  with  an  army,^  nor  by  might, 
but  by  My  spirit,^  saith  the  Lord  of  hosts. 

7.  Who  art  thou,  0  great  mountain,^  before  Zorobabel  ?  thou  shalt 
become  a  plain ;  and  he  shall  bring  out  the  chief  stone,^  and  shall 
give  equal  grace  to  the  grace  thereof:^ 

8.  And  the  word  of  the  Lord  came  to  me,  saying : 

*  The  foundation  stone  of  the  temple. 

"  These  are  emblematic  of  DIvlnw  Jnjipectlon  and  favor,  "  To  enjoy  domestic  plenty. 

*  I  asked.  The  question  ptit  after  his  attention  had  been  directed  by  the  angel  to  the  vi.sion,  was 
equivalent  to  an  answer. 

^  P.  "  By  might."    II.  admits  either  meaning. 

'  The  erection  of  the  temple  was  to  be  the  fruit  of  the  Divine  blessing,  as  the  deliverance  from  cap- 
tivity had  been  effected  not  by  force,  but  by  the  influence  of  the  Divine  Spirit  on  the  will  of  the  king. 

*  Obstacles  of  a  formidable  nature  are  CHll«'d  a  mountain.  *  The  corner-stone. 

"  P.  "  lie  shall  bring  forth  the  headxtone  thereof  with  shoutings,  crying:  Oraoe,  grace  unto  it"  This 
was  the  popular  shout  on  occasion  of  laying  the  corner-stone. 


ZACHARIAH    V.  771 

9.  The  hands  of  Zorobabel  have  laid  the  foundation  of  this  house, 
and  his  hands  shall  finish  it :  and  ye  shall  know  that  the  Lord  of 
hosts  hath  sent  me  to  you. 

10.  For  who  hath  despised  little  days  V  and  they  shall  rejoice,  and 
shall  see  the  tin  plummet  in  the  hand  of  Zorobabel.  These  are  the 
seven  eyes^  of  the  Lord,  that  run  to  and  fro  through  the  whole  earth. 

11.  And  I  answered,  and  said  to  him :  What  are  these  two  olive- 
trees  upon  the  right  side  of  the  candlestick,  and  upon  the  left  side 
thereof  ? 

12.  And  I  answered  again,  and  said  to  him :  What  are  the  two 
olive-branches,  that  are  by  the  two  golden  beaks,  in  which  are  the 
funnels  of  gold  ? 

13.  And  he  spake  to  me,  saying :  Knowest  thou  not  what  these 
are  ?     And  I  said :  No,  my  lord. 

14.  And  he  said :  These  are  two  sons  of  oil,®  who  stand  before  the 
Lord  of  the  whole  earth. 


CHAPTER   y. 

THE   VISION    OF    THE    FLYING    VOLUME,    AXD    OF    THE    WOMAN    IN    THE    VESSEL. 

1.  And  I  turned  and  lifted  up  my  eyes :  and  I  saw,  and  behold,  a 
volume  flying : 

2.  And  he  said  to  me :  What  seest  thou  ?  And  I  said :  I  see  a 
volume  flying :  the  length  thereof  is  twenty  cubits,  and  the  breadth 
thereof  ten  cubits.^ 

3.  And  he  said  to  me  :  This  is  the  curse  that  goeth  forth  over  the 
face  of  the  earth:  for  every  thief  shall  be  judged^  as  is  there^  written  : 
and  every  one  that  sweareth  in  like  manner''  shall  be  judged  by  it. 

4.  I  will  bring  it  forth,  saith  the  Lord  of  hosts :  and  it  shall  come 
to  the  house  of  the  thief,  and  to  the  house  of  him  that  sweareth  falsely 

'  p.  "The  day  of  small  things"— the  small  commencement. 

*  His  providence  and  favor. 

"  Jesus  and  Zorobabel — the  high  priest  and  prince.  The  expression  "  sons  of  oil"  marks  their  conse- 
cration by  the  right  of  anointing. 

^  The  great  length  and  breadth  show  the  greatness  of  the  contents. 

2  pipj.  Shall  be  struck,  or  punished.  R.  thinks  that  it  is  put  for  HDJ-  P-  "  Cut  off."  L.  "  Utterly 
destroyed." 

*  The  text  expressed  it  rifD;  on  this  side.  The  book  is  represented  as  written  on  each  side,  which  was 
unusual.    The  importance  of  the  contents  is  thereby  signified. 

*  P.  "On  that  side." 


772   ■         THE  PROPHECY  OF  ZACHARIAH. 

by  My  name :  and  it  shall  remain  in  the  midst  of  his  house,  and  shall 
consume  it  with  the  timber  thereof,  and  the  stones  thereof. 

5.  And  the  angel  went  forth  that  spake  in  me  :  and  he  said  to  me : 
Lift  up  thy  eyes,  and  see  what  this  is  that  goeth  forth. 

6.  And  I  said  :  What  is  it  ?  And  he  said  :  This  is  a  vase^  going 
forth.     And  he  said  :  This  is  their  eye^  in  all  the  earth. 

7.  And  behold,  a  talent  of  lead^  was  carried  f  and  behold,  a  woman 
sitting  in  the  midst  of  the  vase. 

8.  And  he  said :  This  is  wickedness.^  And  he  cast  her  into  the 
midst  of  the  vase,  and  cast  the  weight  of  lead  upon  the  mouth  thereof. 

9.  And  I  lifted  up  my  eyes,  and  looked :  and  behold,  there  came 
out  two  women, ^^^  and  wind  was  in  their  wings,^^  and  they  had  wings 
like  the  wings  of  a  kite :  and  they  lifted  up  the  vessel  between  the 
earth  and  the  heaven. 

10.  And  I  said  to  the  angel  that  spake  in  me :  Whither  do  these- 
carry  the  vessel  ? 

11.  And  he  said  to  me :  That  a  house  may  be  built  for  it  in  the 
land  of  Sennaar,^^  and  that  it  may  be  established,  and  set  there  upon 
its  own  basis. 


CHAPTER   VI. 

THE  VISION    OF    THE    FOUR   CHARIOTS.      CROWNS   ARE    ORDERED    FOR   JESUS,  THE   HIGH 
PRIEST,    AS    A   TYPE    OF   CHRIST. 

1.  And  I  turned,  and  lifted  up  my  eyes,  and  saw :  and  behold,  four 
chariots  came  out  from  the  midst  of  two  mountains :  and  the  moun- 
tains wei'e  mountains  of  brass. 

2.  In  the  first  chariot  were  red  horses,  and  in  the  second  chariot 
black  horses, 


»  p.  "An  ephah:"  a  Tesnel  of  dry  measure  containiog  ten  omer.  It  appears  to  have  seryed  in  the 
vision  as  a  Tehicle. 

°  The  vase  was  a  symbol  of  vigilant  inspection.  St.  Jerome  says :  "  This  jar,  or  measure,  is  their  eye 
throuKhout  the  land,  that  is  the  manifestation  of  sinfi,  so  that  vices  which,  scattered  here  and  there,  lay 
concealed,  being  collected  tot^ether,  were  exposed  to  the  eyes  of  all,  that  Israel  might  go  forth  from  his 
place,  and  be  shown  to  all  nations  such  as  ho  was  in  his  own  land." 

'  R.  "A  leaden  mass."    L.  ♦•Cover"  •  P.  "Lifted  up." 

*  She  was  the  representative  of  idolatry.  '*  On  this  measure  and  vase  of  all  sins  in  the  middle  sat 
wickedness,  which  we  may  call  idolatry  and  the  denial  of  God."  St.  Jerome. 

'"  St.  Jerome  takes  the  two  women  to  represent  the  ten  tribes  that  were  carried  into  captivity. 

"  Their  velocity  is  signified. 

"  Babylon.    The  people  bad  been  wnt  there  in  punishment  for  their  sina. 


ZACHARIAH    VI.  773 

3.  And  in  the  third  chariot  white  horses,  and  in  the  fourth  chariot 
grisled  horses,  and  strong^  ones. 

4.  And  I  answered,  and  said  to  the  angel  that  spake  in  me  :  What 
are  these,  my  lord  ? 

5.  And  the  angel  answered,  and  said  to  me :  These  are  the  four 
winds  of  heaven,  which  go  forth  to  stand  before  the  Lord  of  all  the 
earth. 

6.  That  in  which  were  the  black  horses  went  forth  into  the  land  of 
the  north  f  and  the  white^  went  forth  after  them :  and  the  grisled 
went  forth  to  the  land  of  the  south. 

7.  And  they  that  were  most  strong  went  out,  and  sought  to  go, 
and  to  run  to  and  fro  through  all  the  earth.  And  he  said  :  Go  walk 
throughout  the  earth :  and  they  walked  throughout  the  earth. 

8.  And  he  called  me,  and  spake  to  me,  saying :  Behold,  they  that 
go  forth  into  the  land  of  the  north,  have  quieted  My  spirif*  in  the 
land  of  the  north. 

9.  And  the  word  of  the  Lord  came  to  me,  saying : 

10.  Take  of  them  of  the  captivity^  of  Holdai,  and  of  Tobiah,  and 
of  Idaiah :  thou  shalt  come  in  that  day,  and  shalt  go  into  the  house 
of  Josiah,  the  son  of  Sophoniah  :  they  came  out  of  Babylon. 

11.  And  thou  shalt  take  gold  and  silver,  and  shalt  make  crowns  : 
and  thou  shalt  set  them*^  on  the  head  of  Jesus,  the  son  of  Josedec,  the 
high  priest. 

12.  And  thou  shalt  speak  to  him,  saying :  Thus  saith  the  Lord  of 
hosts,  saying:  Behold  a  man.  The  Sprout^  is  his  name;  and 
under  him  shall  he  spring  up,  and  shall  build  a  temple  to  the  Lord. 

13.  Yea,  he  shall  build  a  temple  to  the  Lord:  and  he  shall  bear 
the  glory,  and  shall  sit  and  rule  upon  his  throne :  and  he  shall  be  a 
priest  upon  his  throne  :^  and  the  counsel  of  peace  shall  be  between 
them  both. 

14.  And  the  crowns  shall  be  to  Helem,  and  to  Tobiah,  and  Idaiah, 


*  Q''y?DX-    Aquila  et  St.  Jerome  take  it  to  mean  strong;  but  it  is  generally  thought  to  designate  a 
color  bordering  on  red.     P.  "  Bay."     L.  "  Ashcolored." 

"^  Pestilence  and  death  are  represented  by  the  black  horses,  which  went  to  Assyria  and  Babylonia,  the 
land  of  the  north. 

^  This  color  represents  victory.    Apoc.  6  :  2. 
^  Satisfied  My  vengeance.  Ezek.  5  :  1.3;  16  :  42. 

*  Of  the  captives  already  returned,  or  of  those  who  represent  such  as  have  not  yet  returned. 

"  The  two  crowns  signified  that  the  priestly  and  kingly  dignity  were  united  in  the  one  individual. 
■"  Luke  1  :  78.    The  name  points  to  Christ  as  the  germ  from  which  all  grace  and  salvation  proceed. 
'  The  union  of  the  priesthood  and  sovereignty  is  strikingly  marked.    The  Psalmist  had  expressed  it 
strongly,  using  the  example  of  Melchisedech,  who  was  priest  and  king.  Gen.  14  :  18;   Ps.  109  :  4. 


774  THE  PROPHECY  OF  ZACHARIAH. 

and  to  Hem,^  the  son  of  Sophoniah/^  a  memorial  in  the  temple  of  the 
Lord. 

15.  And  they  that  are  far  off  shall  come,  and  shall  huild  in^^  the 
temple  of  the  Lord :  and  ye  shall  know  that  the  Lord  of  hosts  sent 
me  to  you.  But  this  shall  come  to  pass,  if  hearing  ye  will  hear  the 
voice  of  the  Lord  your  God. 


CHAPTER   VIL 

THE  PEOPLE  INQUIRE  CONCERNING  FASTING:  THEY  ARE  ADMONISHED  TO  FAST 

FROM  SIN. 

1.  And  it  came  to  pass  in  the  fourth  year  of  king  Darius  that  the 
word  of  the  Lord  came  to  Zachariah  in  the  fourth  day  of  the  ninth 
month,  which  is  Casleu. 

2.  When  Sarasar,  and  Rogommelech,^  and  the  men  that  were  with 
him,  sent  to  the  house  of  God,  to  entreat  the^  Lord  : 

3.  To  speak  to  the  priests  of  the  house  of  the  Lord  of  hosts,  and 
to  the  prophets,  saying :  Must  P  weep  in  the  fifth  month,^  or^  must  I 
sanctify^  myself  as  I  have  now  done  for  many  years  ? 

4.  And  the  word  of  the  Lord  of  hosts  came  to  me,  saying : 

5.  Speak  to  all  the  people  of  the  land,  and  to  the  priests,  saying : 
When  ye  fasted  and  mourned  in  the  fifth  and  the  seventh  month,''  for 
these  seventy  years,  did  ye  keep  a  fast  unto  Me  ?^ 

6.  And  when  ye  did  eat  and  drink,  did  ye  not  eat  for  yourselves, 
and  drink  for  yourselves  ?® 

7.  Are  not  these  the  words  which  the  Lord  spake  by  the  former 

'  H.  P.  "  Hen."    St.  Jerome  so  read  it.    The  meaning  is  '<  graee.^ 
'"  These  persons  caused  the  crowns  to  be  hung  up  in  the  temple. 
*'  Work  at  it.    The  preposition  denotes  a  share  in  the  work. 

'  P.  "  Regemmelech."  St.  Jerome  so  reads  it.  The  Jews,  as  he  observes,  s>ippo8e  these  to  be  officers  of 
Darius,  the  Persian  king.    It  appears  rather  tiiat  they  were  Jews. 

9  Lit.  •' The  face  of."    P.  «  To  pray  before."    L.  <•  To  make  entreaty." 

•  The  people  is  represented  as  an  individual. 

•  The  city  was  burnt  on  the  tenth  day  of  the  fifth  month,  which,  thenceforward,  was  a  day  of  fast  and 
humiliation.  The  inquiry  is,  whether  it  should  continue  to  be  observed,  now  that  the  temple  was  in  pro- 
gress  of  erection. 

•  The  conjunction  is  not  in  the  to.\t. 

"  P.  "  Separating  myself:"  abstaining  from  food  and  pleasure.  This  abstinence  was  observed  in  con- 
sequence of  the  mourning.  ^ 

"*  The  third  day  of  the  seventh  month  was  set  apart  as  a  fast  for  the  murder  of  Oodoliah.    Jer.  41  :  2. 

•  Is.  68  :  6.  P.  "  Unto  me,  tvtn  to  me."  It  is  expressed  with  emphasis.  It  means  in  a  manner  pleasing 
and  acceptable.    Before  giving  a  direct  answer,  God  shows  the  imperfection  of  their  fasts. 

•  Intent  only  on  their  own  gratification. 


•  ZACHAKIAH    VIII.  775 

prophets,  wlien  Jerusalem  as  yet  was  inhabited  and  was  wealthy,  both 
itself  and  the  cities  round  about  it,  and  there  were  inhabitants  towards 
the  south,  and  in  the  plain  ? 

8.  And  the  word  of  the  Lord  came  to  Zachariah,  saying : 

9.  Thus  saith  the  Lord  of  hosts,  saying :  Judge  ye  true  judgment,^*^ 
and  show  ye  mercy  and  compassion  every  man  to  his  brother. 

10.  And  oppress  ndt^^  the  widow,  and  the  fatherless,  and  the 
stranger,  and  the  poor :  and  let  not  a  man  devise  evil  in  his  heart 
against  his  brother. 

11.  But  they  would  not  hearken,  and  they  turned  away  the  shoulder^^ 
to  depart ;  and  they  stopped  their  ears,  not  to  hear. 

12.  And  they  made  their  heart  as  the  adamant  stone :  lest  they 
should  hear  the  law^,  and  the  words  which  the  Lord  of  hosts  sent  in 
His  spirit^^  by  the  former  prophets :  so  a  great  indignation  came  from 
the  Lord  of  hosts. 

13.  And  it  came  to  pass  that  as  he  spake  and  they  heard  not ;  so 
shall  they  cry,  and  I  will  not  hear,  saith  the  Lord  of  hosts. 

14.  And  I  dispersed  them  throughout  all  kingdoms,  which  they 
know^^  not :  and  the  land  was  left  desolate  after  them,  so  that  no 
man  passed  through  or  returned :  and  they  changed  the  delightful 
land  into  a  wilderness. ^^ 


CHAPTER   VIIL 

JOYFUL  PROMISES  TO  JERUSALEM:  FULLY .  VERIFIED  IN"  THE  CHURCH  OF  CHRIST. 

1.  And  the  word  of  the  Lord  of  hosts  came,  saying  : 

2.  Thus  saith  the  Lord  of  hosts  :  I  have  been  jealous  for  Sion  with 
great  jealousy ;  and  with  great  indignation^  have  I  been  jealous  for 
her. 

3.  Thus  saith  the  Lord  of  hosts  :  I  am  returned^  to  Sion,  and  I  will 
dwell  in  the  midst  of  Jerusalem :  and  Jerusalem  shall  be  called  the 


»o  Mich.  6:8;  Matt.  23  :  23.  "  Exod.  22  :  22 ;  Is.  1  :  23 ;  Jer.  5  :  28. 

*-  The  motion  of  one  abruptly  turning  away  is  expressed.    The  epithet  "  rebellious"  is  applied  here  in 
n.  to  the  shoulder. 
*^  Through  inspiration. 

"  H.  P.  "  Knew."    Barbarous  nations  are  meant. 
**  The  past  desolation  was  in  punishment  of  their  perversity. 

'■  God  threatens  the  enemies  of  Sion  with  His  anger,  He  being  now  reconciled  with  her,  and  cherishing 
her  with  affection. 
■■*  Ileconciled. 


776  THE  PROPHECY  OF  ZACHARIAH.  * 

city  of  truth,  and  the  mountain  of  the  Lord  of  hosts,  the  sanctified 
mountain.^ 

4.  Thus  saith  the  Lord  of  hosts :  There  shall  yet  dwelP  old  men 
and  old  women  in  the  streets  of  Jerusalem :  and  every  man  with  his 
staiF  in  his  hand  on  account  of  great  age.^ 

5.  And  the  streets  of  the  city  shall  be  full  of  boys  and  girls  playing 
in  the  streets  thereof.® 

6.  Thus  saith  the  Lord  of  hosts :  If  it  seem  hard^  in  the  eyes  of 
the  remnant  of  this  people  in  those  days,  shall  it  be  hard  in  My  eyes  ? 
saith  the  Lord  of  hosts. 

7.  Thus  saith  the  Lord  of  hosts :  Behold,  I  will  save  My  people 
from  the  land  of  the  east,  and  from  the  land  of  the  going  down  of 
the  sun.^ 

8.  And  I  will  bring  them,  and  they  shall  -dwell  in  the  midst  of 
Jerusalem :  and  they  shall  be  My  people ;  and  I  will  be  their  God  in 
truth  and  in  justice. 

9.  Thus  saith  the  Lord  of  hosts  :  Let  your  hands  be  strengthened, 
ye  that  hear  in  these  days  these  words  by  the  mouth  of  the  prophets, 
in  the  day  that  the  house  of  the  Lord  of  hosts  was  founded,  that  the 
temple  might  be  built. 

10.  For  before  those  days  there  was  no  hire  for  men :  neither  was 
there  hire  for  beasts;  neither  was  there  peace  to  him  that  came  in, 
nor  to  him  that  went  out,  because  of  the  tribulation :  and  I  let  all 
men  go  every  one  against  his  neighbor. 

11.  But  now  I  will  not  deal  with  the  remnant  of  this  people  ac- 
cording to  the  former  days,  saith  the  Lord  of  hosts. 

12.  But  there  shall  be  the  seed  of  peace :  the  vine  shall  yield  her 


'  St.  Jerome  observes:  "Of  this  mount  and  city  the  Apostle  Paul  writes.  Ileb.  11  :  22." 

*  L.  "  Sit."  The  position  assigned  them  in  the  public  squares  of  the  city,  denotes  health  and  power 
of  enjoyment. 

*  Lit.  "  On  account  of  the  multitude  of  days."  "So  great  will  be  the  general  prosperity,  on  My  re- 
turning to  Sion,  and  so  great  the  rest  and  security  from  war,  that  as  no  enemy  shall  remain  behind, 
persons  of  each  sex  will  reach  extreme  age,  and  support  their  tottering  limbs  with  the  staff."   St.  Jerome. 

•  Joyful  and  secure. 

■»  To  accomplish  so  much.  St.  Jerome  writes:  "  These  things  we  have  seen  fulfilled  in  the  churches  of 
Christ  in  the  time  of  persecution,  when  the  fierceness  of  the  persecutors  was  excited  to  such  a  degree  of 
fury  as  to  destroy  our  assemblies,  and  cast  our  divine  books  into  the  fiames,  and  fill  all  the  islands,  the 
mines,  and  the  prisons  with  crowds  of  confessors  and  martyrs,  bound  in  chains.  Who  could  then  have 
magined  that  the  churches  would  be  rebuilt  by  the  very  people  who  destroyed  them  ?  Not  that  they 
were  the  same  individuals,  but  the  same  kingly  power,  which  before  sat  with  the  rich  in  ambuscade,  and 
sought  to  extirpate  the  name  of  Chri^t,  by  a  decree  of  the  senate,  now  rebuilds  the  basilics  and  churches 
at  the  expense  of  the  commonwealth,  and  raises  their  towering  summits,  and  not  only  gilds  the  ceilings 
and  roofs,  and  lines  the  walls  with  precious^  marbles,  but  preserves  with  veneration,  as  a  protection  for 
the  Roman  empire,  the  Divine  bookn,  which  before  were  consigned  to  the  fiames,  and  adorns  them  with 
gold  and  purple  and  various  gems." 

•  From  east  and  west,— from  every  direction.  The  return  of  the  Jews  was  typical  of  the  conversion 
of  nations. 


ZACHARIAH    VIII.  777 

fruit,  and  the  earth  shall  give  her  increase,  and  the  heavens  shall 
give  their  dew :  and  I  will  cause  the  remnant  of  this  people  to  possess 
all  these  things. 

13.  And  it  shall  come  to  pass,  that  as  ye  were  a  curse^  among  the 
Gentiles,  0  house  of  Juda,  and  house  of  Israel :  so  will  I  save  you, 
and  ye  shall  be  a  blessing  :  fear  not ;  let  your  hands  be  strengthened. 

14.  For  thus  saith  the  Lord  of  hosts  :  As  I  purposed  to  afflict  you, 
when  your  fathers  had  provoked  Me  to  wrath,  saith  the  Lord, 

15.  And  I  had  no  mercy  :^*^  so  turning  again  I  have  thought  in 
these  days  to  do  good  to  the  house  of  Juda,  and  Jerusalem  :^^  fear  not. 

16.  These  then  are  the  things  which  ye  shall  do  :  Speak  ye  truth 
every  one  to  his  neighbor :  judge  ye  truth  and  judgment  of  peace^^  in 
your  gates. 

17.  And  let  none  of  you  devise  evil  in  your  hearts  against  his 
friend  :^^  and  love  not  a  false  oath :  for  all  these  are  the  things  that 
I  hate,  saith  the  Lord. 

18.  And  the  word  of  the  Lord  of  hosts  came  to  me,  saying : 

19.  Thus  saith  the  Lord  of  hosts :  The  fast  of  the  fourth  month,^* 
and  the  fast  of  the  fifth, ^^  and  the  fast  of  the  seventh,^^  and  the  fast 
of  the  tenth^^  shall  be  to  the  house  of  Juda,  joy,  and  gladness,  and 
great  solemnities  :^^  only  love  ye  truth  and  peace. 

20.  Thus  saith  the  Lord  of  hosts :  Until  people  come,  and  dwell  in 
many  cities, 

21.  And  the  inhabitants  go  one  to  another,  saying :  Let  us  go,  and 
entreat  the  Lord,  and  let  us  seek  the  Lord  of  hosts :  I  also  will  go. 


"  Their  calamities  were  so  great  that  the  heatheo  could  express  no  greater  evil  which  they  desired  to 
befall  their  enemies.  Jer.  4  :  28. 

10  p_  "I  repented  not."  The  term  denotes  pity  with  a  change  of  determination.  "God  is  said  to  change 
His  decree,  not  as  if  He  had  not  foreseen  what  happens,  but  according  to  the  difference  of  men's  conduct, 
evil  or  good.  For  if  they  do  evil.  He  threatens  theip :  if  they  mourn  over  their  past  sins,  God  is  not 
changed,  since  lie  is  ever  the  same,  and  incapable  of  change,  but  as  they  change  from  evil  to  good  works, 
He  changes  His  decree."   ^t.  Jerome. 

^'  It  is  in  inverse  order  in  the  text. 

"  Supra  7  :  9.*  "In  judgment  let  truth  and  justice  hold  the  first  place  :  mercy  follows  next,  for  this  is 
the  judgment  of  peace,  that  the  judge  have  in  view  to  bring  to  harmony  those  who  are  at  variance."  St. 
Jerome. 

1="  Supra  7  :  10. 

"  On  the  ninth  day  of  the  fourth  month  Nabuchodonosor  took  Jerusalem.  Jer.  52  :  6.  St.  Jerome,  on 
the  authority  of  the  Jews,  says  that  they  fasted  on  the  seventeenth  day  of  the  same  month,  in  commemora- 
tion of  the  breaking  of  the  tables  of  the  law. 

^'  This  fast  is  said  to  have  been  on  account  of  the  murmuring  on  the  return  of  the  explorers,  and  the 
sentence  decreed  against  the  murmurers,  that  they  should  wander  and  perish  in  the  desert.  The  temple 
was  burnt  on  the  tenth  day  of  the  fifth  month.  Jer.  52  :  12. 

'"  Godoliah  was  slain  in  this  month.  Jer.  41  :  2. 

"  On  the  tenth  day  of  the  tenth  month  the  Chaldeans  began  to  besiege  Jerusalem.  4  Kings  25  :  1. 

"  Instead  of  fasts,  they  shall  be  occasions  of  rejoicing. 


778  THE  PROPHECY  OF  ZACHARIAH. 

22.  And  many  peoples  and  strong  nations  shall  come  to  seek  the 
Lord  of  hosts  in  Jerusalem,  and  to  entreat  the  Lord.^^ 

23.  Thus  saith  the  Lord  of  hosts :  In  those  days,  ten  men  of  all 
languages  of  the  Gentiles  shall  take  hold,  and  shall  hold  fast  the 
skirt  of  one  that  is  a  Jew,  saying  :  We  will  go  with  you :  for  we  have 
heard  that  God  is  with  you.^*^ 


CHAPTER   IX. 

GOD  WILL  DEFEND  HIS  CHURCH,  AND  BRING  OVER  EVEN  HER  ENEMIES  TO  THE  FAITH, 
THE  MEEK  COMING  OF  CHRIST,  TO  BRING  PEACE,  TO  DELIVER  THE  CAPTIVES  BY  HIS 
BLOOD,   AND    TO    GIVE    US    ALL    GOOD    THINGS. 

1.  The  burden^  of  the  word  of  the  Lord  in  the  land  of  Hadrach,^ 
and  of  Damascus  the  resting-place^  thereof:  for  the  eye  of  man^  and 
of  all  the  tribes  of  Israel  is  the  Lord's. 

2.  Emath^  also  in  the  borders  thereof,  and  Tyre,  and  Sidon :  for 
they  have  taken  to  themselves  to  be  exceeding  wise.® 

3.  And  Tyre  hath  built  herself  a  stronghold,''  and  heaped  together 
silver  as  earth,  and  gold  as  the  mire  of  the  streets.^ 


"  "  What  we  have  paid  of  Jerusalem  and  Zorobabel,  or  of  the  times  after  Zorobabel,  is  more  properly 
and  fully  referred  to  Christ  and  Jerusalem,  by  which  the  Church  is  understood,  when  peoples  and  nations 
from  the  whole  world  come  together  to  ofiFe^  sacrifices  in  the  temple  of  the  Lord."    St.  Jerome. 

"'  The  prosperity  of  the  Israelites  shall  make  other  nations  desirous  of  their  favor  and  protection.  "  Wei 
however,"  tjt.  Jerome  writes,  "  more  correctly  and  truly  understand  it  of  the  coming  of  the  Lord  our 
Savior,  when  lie  was  born  of  the  Virgin  Mary.  In  fact,  it  is  written,  'until  peoples  come.'  When  it  is 
said:  '  until,'  he  speaks  not  of  the  present  time,  when  Zorobabel  and  Jesus  lived,  but  of  the  future,  when 
many  peoples  and  powerful  nations  should  seek  the  Lord  of  hosts  in  Jerusalem ;  and  in  those  days  ten 
men  of  all  the  tongues  of  the  nations  should  lay  hold  on  the  skirt  of  a  Jew,  saying :  We  will  go  with  you,  for 
we  have  heard  that  God  is  with  you."  St.  Jerome  understands  this  of  the  Gentiles,  who  embrace  Christ  by 
faith  (who  was  a  Jew  according  to  his  human  nature),  or  who  embraced  Ills  Gospel  preached  by  His 
apostles,  who  were  Jews  by  their  birth.  "  Wo  will  go  with  you,  for  we  have  heard  by  the  prophets,  and 
we  know  from  the  testimony  of  all  the  Scriptures,  that  the  Son  of  God,  Christ,  who  is  God  and  Lord,  is 
with  you.  Where  the  prophecy  is  so  very  manifest,  and  the  coming  of  Christ  and  IliStAposUes  is  pro- 
claimed, and  the  faith  of  all  nations  is  seen,  let  us  ask  no  more." 
'  Announcement. 

'  The  situation  of  this  place  is  not  known  with  precision.  It  is  thought  to  have  been  a  considerable 
city  in  the  direction  of  Damascus. 

'  Where  the  Divine  judgments  should  be  partially  fulfilled. 

*  Gotl  sees,  with  vastly  more  than  human  perspicacity,  the  actions  of  His  people,  and  watches  for  their 
protection. 

*  Kplphania,  a  city  of  CceloSyrla. 

"  This  is  by  way  of  paraphrase.    P.  "Though  it  bo  very  wise." 

■■  After  the  overthrow  of  ancient  Tyre  by  Nabuchodonosor,  the  new  city  was  built  on  an  island,  with 
high  walls. 

*  The  vast  wealth  resulting  flrom  her  commerce  is  thus  signified. 


ZACHARIAH    IX.  779 

4.  Behold,  the  Lord  shall  possess  her,  and  shall  strike  her  strength 
in  the  sea  :^  and  she  shall  be  devoured  with  fire.^*^ 

5.  Ascalon  shall  see,  and  shall  fear,  and  Gaza,^^  and  shall  be  very- 
sorrowful  :  and  Accaron,  because  her  hope  is  confounded :  and  the 
king  shall  perish  from  Gaza :  and  Ascalon  shall  not  be  inhabited. 

6.  And  the  divider*^  shall  sit  in  Azotus :  and  I  will  destroy  the 
pride  of  the  Philistines. 

7.  And  I  will  take  away  his^^  blood  out  of  his  mouth, ^'^  and  his 
abominations  from  between  his  teeth  :^^  and  even  he  shall  be  left  to 
our  God,^^  and  he  shall  be  as  a  governor  in  Juda,^^  and  Accaron  as  a 
Jebusite. 

8.  And  I  will  encompass  My  house  with  them  that  serve  Me  in 
war,  going  and  returning  ;^^  and  the  oppressor  shall  no  more  pass 
through  them :  for  now  I  have  seen  with  My  eyes. 

9.  Rejoice  greatly,  0  daughter  of  Sion  :  shout  for  joy,  0  daughter 
of  Jerusalem  :  behold  thy  king  will  come  to  thee,  the  just  and 
Savior  :^^  He  is  poor,  and  riding  upon  an  ass,^  and  upon  a  colt  the 
foal  of  an  ass. 

10.  And  I  will  destroy  the  chariot  out  of  Ephraim,  and  the  horse 
out  of  Jerusalem  :  and  the  bow  for  war  shall  be  broken  :  and  He  shall 
speak  peace^^  to  the  Gentiles :  and  His  power  shall  be  from  sea  to 
sea,  and  from  the  rivers  even  to  the  end  of  the  earth.^ 


^  The  sinking  of  her  vessels  by  Alexander  fulfilled  this  threat. 

*"  This  also  was  fulfilled  in  the  attack  of  Alexander  on  Tyre.    See  Arrian.  de  Exped.  Alex.  1.  2,  c.  15. 

*'  Gaza  also  shall  see  the  Divine  visitation. 

"  P.  "  A  bastard."  L.  '•  Aliens."  This  latter  version  is  supported  by  Sept.  St.  Jerome  translates  it : 
"  Separator  ;"  and  explains  it  of  our  Lord,  who  separates  the  wheat  from  the  chaff,  the  good  fishes  from 
the  bad,  the  gold  and  silver  from  the  dross. 

"  The  individual  is  taken  for  the  nation. 

"  The  blood  of  victims,  which  the  Philistines  were  wont  to  drink.  The  conversion  of  these  nations 
from  heathen  practices  is  foretold. 

"  The  meats  offered  to  idols. 

•''  P.  "ne  that  remaineth,  even  he  sitall  be  for  our  God."  Those  Philistines  that  shall  survive  the 
Divine  visitation  shall  be  converted  to  God.  L.  '•  Their  land  also  shall  be  left  for  our  God."  Philippson, 
an  Israelite,  understands  it  of  Philistia,  which  being  purged  from  idolatry,  shall  be  united  with  Judea 
in  the  worship  of  the  true  God. 

"  The  Philistines,  becoming  a  worshipper  of  the  true  God,  shall  share  the  privileges  of  His  people. 
The  citizen  of  Accaron  shall  be  as  the  inhabitant  of  Jehus:  the  Philistine  as  the  Jew. 

^  Michaelis  understands  it  of  a  military  station  for  the  protection  of  the  temple.  P.  "I  will  encamp 
about  mine  house  because  of  the  army,  because  ot  him  that  passeth  by,  and  because  of  him  that  return- 
eth."  It  was  necessary  to  guard  against  a  sudden  attack,  even  when  danger  seemed  to  be  past.  The 
protection  and  security  of  the  Israelites  are  expressed. 

"  Saved  from  imminent  danger.    It  is  thought  by  some  to  mean  here  victorious.  ^*K^1J. 

^^  The  animal  on  which  he  rode,  though  not  contemptible  in  that  country,  best  suited  a  peaceful 
triumph.  The  horse  was  used  chiefly  for  war  purposes.  L.  observes  :  "As  war  is  to  cease  on  the  coming 
of  the  Hope  of  the  world.  He  is  to  appear  not  mounted  upon  the  warlike  horse,  but  on  the  humble 
laborious  ass." 

-^  The  pacific  and  favorable  character  of  his  announcements  to  the  Gentiles  shows  Ilim  to  reign  for 
their  benefit,  as  well  as  for  that  of  the  Jews. 

^  Uis  dominion  embraces  the  whole  earth. 


780  THE    PROPHECY    OF    ZACHARIAH. 

11.  Thou^^  also  bj  the  blood  of  thy  testament  hast  sent  forth  thy 
prisoners  out  of  the  pit,  wherein  is  no  water. 

12.  Return  to  the  stronghold,^  ye  prisoners  of  hope  :^  I  will  render 
thee  double^^  as  I  declare  to-day. 

13.  Because  I  have  bent  Juda  for  me  as  a  bow,  I  have  filled 
Ephraim  :^  and  I  will  raise  up  thy  sons,  0  Sion,  abov6  thy  sons,  0 
Greece  :^  and  I  will  make  thee  as  the  sword  of  the  mighty. 

14.  And  the  Lord  God  shall  be  seen  over  them :  and  His  dart  shall 
go  forth  as  lightning  :^  and  the  Lord  God  will  sound  the  trumpet,  and 
go  in  the  whirlwind  of  the  south.^ 

15.  The  Lord  of  hosts  will  protect  them :  and  they  shall  devour, 
and  subdue  with  the  stones  of  the  sling  :^^  and  drinking  they  shall  be 
inebriated  as  it  were  with  wine  :^  and  they  shall  be  filled  as  bowls, 
and  as  the  horns  of  the  altar.^ 

16.  And  the  Lord  their  God  will  save  them  in  that  day,  as  the  flock 
of  His  people :  for  holy  stones'*  shall  be  lifted  up  over  His  land. 

17.  For  what  is  the  good  thing  of  Him,  and^  what  is  His  beautiful 
thing^  but  the  corn  of  the  elect,  and  wine  springing  forth  virgins  ? 


**  Sion,  or  Jerusalem.  The  pronoun  in  the  received  text  is  feminine,  but  it  is  masculine  in  614,  K. 
The  covenant  made  by  God  with  the  people  was  sanctioned  with  blood.  'I'he  prisoners  confined  in  a 
dungeon — a  pit  without  water — were  set  free  in  consideration  of  the  covenant.  The  Hebrew  has  the  first 
person.  P.  "  As  for  thee  also,  by  the  blood  of  thy  coTenant,  I  have  sent  forth  thy  prisoners."  St.  Jerome 
explains  it  of  Christ :  "  Thou  of  thy  clemency  hast  set  fie-  through  the  blood  of  Thy  passion  those  who 
were  held  prisoners  in  the  infernal  dungeon,  in  which  there  is  no  mercy."  This  regards  the  just  in 
Limbo.    See  1  Pet.  3  :  19. 

-*  To  the  secure  place — the  city  of  Jerusalem.  St.  Jerome  understands  it  of  heaven,  to  which  the 
hopes  of  the  redeemed  are  directed. 

^''  Prisoners  who  bad  cherished  hope  during  their  captivity. 

*  Twofold— that  is,  multiplied  recompense  for  past  suffering.  "You  have  the  Lord's  promise,  that  in 
return  for  the  short  suffering  of  the  captivity,  you  will  receive  all  things  twofold,  as  Job  received  them." 
St.  Jerome. 

^^  The  Orientals,  fond  of  bold  figures,  speak  of  an  army  as  a  bow,  and  a  leader  as  an  arrow.  God  is 
here  represented  as  using  Juda  as  His  bow,  and  Ephraim  as  His  arrow,  wherewith  He  fllLs  His  bow. 

''  He  promises  them  greater  military  glory  :  a  type  of  better  things. 

*•  The  power  of  God  against  the  enemy.  The  Hebrews  explain  the  text  of  the  Divine  manifestatioDS  in 
the  time  of  the  Maccabees.    St.  Jerome  prefers  to  understand  it  of  the  Christian  times. 

**  The  whirlwinds  from  the  south  are  usually  violent. 

•'  The  Israelites  arc  represented  as  casting  down  the  enemy  with  sling  stones,  and  as  it  were  swallow- 
ing them  up  as  the  lion  devours  its  prey. 

■»  In  order  to  express  the  greatness  of  the  havoc,  they  are  said  to  be  inebriated  with  the  blood  of  the 
slain,  as  with  wine. 

"  As  the  bowls  into  which  the  blood  of  victims  was  poured. 

'*  On  which  the  blood  was  sprinkled  and  poured. 

'*  P.  *•  The  stones  of  a  crown :"  these  are  contrasted  with  sling-stones.  The  others  are  ornamental, 
and  being  placed  on  high,  attract  attention. 

*•  What  is  excellent  and  charming  in  the  new  slate  of  things.  The  fine  wheat,  and  wine,  which  nourish 
youth  of  both  sexes.  H.,  which  means  elect,  means  also  youth,  and  the  verb  to  germinate,  or  make 
grow,  is  referred  to  each  member.  The  effect  of  abundance  of  wholesome  food  on  the  growth  of  the 
young  is  particularly  noticed.    P.  "Corn  shall  make  the  young  men  cheerful,  and  new  wine  the  maids." 


ZACHARIAH    X.  T81 


CHAPTER   X. 

GOD    IS   TO    BE  IMPLORED,   AND   NOT   IDOLS.      THE   VICTORIES   OF   HIS   CHURCH,  WHICH 
SHALL    ARISE    ORIGINALLY    FROM    THE    JEWISH    NATION. 

1.  Ask  ye  of  the  Lord  rain  in  the  latter  season ;  and  the  Lord  will 
make  snows, ^  and  will  give  them  showers  of  rain,  to  every  one  grass 
in  the  field.^ 

2.  For  the  idols^  have  spoken  what  was  unprofitable ;  and  the  divi- 
ners have  seen  a  lie ;  and  the  dreamers  have  spoken  vanity ;  they 
comforted  in  vain  :  therefore  they  were  led  away  as  a  flock :  they  shall 
be  afilicted,  because  they  have  no  shepherd.^ 

3.  My  wrath  is  kindled  against  the  shepherds :  and  I  will  punish 
the  buck-goats  :^  for  the  Lord  of  hosts  hath  visited  His  flock,^  the 
house  of  Juda,  and  hath  made  them  as  the  horse  of  His  glory'^  in  the 
battle. 

4.  Out  of  him  shall  come  forth  the  corner,^  out  of  him  the  pin,^ 
out  of  him  the  bow  of  battle,^*^  out  of  him  every  exactor"  together. 

5.  And  they  shall  be  as  mighty  men,  treading  under  foot  the  mire 


^  p.  "  Bright  clouds."    L.  "  Lightning-clouds."    The  term  is  now  thought  to  mean  thunderbolts.    It 
is  found  in  Job  28  :  26  ;  38  :  25. 
^  Abundant  crops. 
"  Iheraphim.    It  is  not  well  ascertained  what  these  ancient  objects  of  superstition  were. 

*  The  present  and  future  prosperity  of  true  Israelites  is  contrasted  with  the  blasted  hopes  of  their 
ancestors,  who  put  their  trust  in  superstitious  objects.  "Let  Israel,  who  was  formerly  under  the  delu- 
sion of  the  errors  of  idolatry,  understand  that  he  worshipped  images  in  vain,  and  listened  to  the  lies  of 
diviners,  whom  the  Scripture  forbids  us  to  believe.  On  this  account  they  were  led  like  a  flock  into  cap- 
tivity, and  aflBicted,  not  having  God  for  their  shepherd,  because  they  had  not  the  knowledge  of  the  law." 
St.  Jerome. 

*  This  regards  the  liostile  princes  and  rulers.  The  verb  to  visit,  which  is  used  in  the  text,  followed  by 
7J7»  bas  an  adverse  meaning. 

^  Visited  here  is  followed  by  the  accusative  case  r)K»  and  is  taken  favorably. 

^  P.  "His  goodly  horse."    L.  '-Elegant  horse."    A  fine  war-horse  was  a  favorite  image. 

*  The  corner  of  a  building  is  a  figurative  expression  for  a  man  who  is  the  chief  support  of  the  state. 
St.  Jerome  interprets  it  of  the  kingly  power,  which  supports  the  commonwealth,  as  the  corner  sustains 
the  walls. 

^  The  pin,  or  nail,  as  that  which  fastens  the  parts  together,  and  on  which  things  are  hung,  is  used  for 
a  man  whose  authority  combines  and  supports  all.  The  priesthood  is  understood  by  St.  Jerome.  Eliacim 
is  figuratively  called  "a  peg."  Is.  22  :  23. 

''^  The  warrior.  "  Judas  Maccabajus  and  all  of  his  race  who  were  princes  among  the  people,  were  a 
corner,  inasmuch  as  they  governed  the  people  with  royal  power,  and  a  peg,  since  they  were  priests,  and 
a  bow  in  battle,  being  most  valiant  men,  who  not  only  marshalled  the  army,  and  led  it  to  battle,  but 
were  the  first  to  advance  to  the  combat."  St.  Jerome. 

"  P.  '•  Oppressor."  This  may  be  understood  of  Israelite  officers,  who  rigorously  exact  from  subdued 
enemies  the  just  claims  of  the  conquerors.  St.  Jerome  says,  that  the  meaning  of  the  sentence  is,  that 
there  is  no  dignity  in  the  army  that  shall  not  be  disposed  of  at  the  good  pleasure  of  the  individual  here 
described  under  various  figures. 


782  THE  PKOPHECY  OF  ZACHARIAH. 

of  the  ways  in  battle  :  and  they  shall  fight,  because  the  Lord  is  with 
them :  and  the  riders  of  horses  shall  be  confounded. 

6.  And  I  will  strengthen  the  house  of  Juda,  and  save  the  house  of 
Joseph :  and  I  will  bring  them  back  again,  because  I  will  have  mercy 
on  them :  and  they  shall  be  as  they  were  when  I  had  cast  them  off,^ 
for  I  am  the  Lord  their  God,  and  will  hear  them. 

7.  And  they  shall  be  as  the  valiant  men  of  Ephraim,^^  and  their 
heart  shall  rejoice  as  through  wine :  and  their  children  shall  see,  and 
shall  rejoice :  and  their  heart  shall  be  joyful  in  the  Lord. 

8.  I  will  whistle  for  them ;"  and  I  will  gather  them  together, 
because  I  have  redeemed  them :  and  I  will  multiply  them^^  as  they 
were  multiplied  before. 

9.  And  I  will  sow  them^^  among  peoples ;  and  from  afar  they  shall 
remember  Me  ;  and  they  shall  live  with  their  children,  and  shall  return. 

10.  And  I  will  bring  them  back  out  of  the  land  of  Egypt,  and  will 
gather  them  from  among  the  Assyrians :  and  will  bring  them  to  the 
land  of  Galaad,  and  Libanus ;  and  place^^  shall  not  be  found  for  them. 

11.  And  he^^  shall  pass  over  the  strait  of  the  sea,  and  shall  strike 
the  waves  in  the  sea :  and  all  the  depth  of  the  river  shall  be  con- 
founded:'^ and  the  pride  of  Assyria  shall  be  humbled,  and  the  sceptre 
of  Egypt  shall  depart. 

12.  I  will  strengthen  them  in  the  Lord,^  and  they  shall  walk  in 
His  name,^^  saith  the  Lord. 


"  Treading  down  the  enemies  in  the  mire.  "  The  meaning  is,  when  Juda  shall  be  in  battle  as  a 
noble  steed,  and  shall  have  trampled  on  his  enemies  as  mire,  and  shall  have  conquered  with  the  aid  of 
the  Lord,  then  all  the  cavalrj  of  Greece  shall  rush  down,  and  the  house  of  Juda,  and  the  house  of  Israel, 
which  he  calls  the  house  of  Joseph,  namely  of  the  ten  tribes,  shall  be  saved  alike."  St.  Jerome. 

"  P.  "  As  though  I  had  not  cast  them  off." 

"  P.  *•  And  they  of  Ephraim  shall  be  like  a  mighty  man."  The  Ephraimitea  shall  be  brave  and  tri- 
umphant. They  did  not  return  in  a  body:  on  which  account  St.  Jerome  points  to  the  Church  for  the 
spiritual  fulfilment  of  this  prediction. 

"  Various  insects  are  called  together  by  a  hissing  .sound.  The  calling  together  of  the  exiles,  or  of  the 
nations,  is  thus  represented. 

"  P.  "  They  shall  increase." 

"  They  had  been  dispersed :  they  shall  bo  recalled  and  united  as  a  nation. 

"  On  account  of  their  great  multitude,  it  will  be  difficult  to  find  them  place. 

"  The  return  of  the  people  is  described,  with  allusion  to  the  passage  of  the  lied  Sea,  to  intimate  that  it 
shall  be  prevented  or  retarded  by  no  obstacle. 

^'  P.  "Dry  up." 

<"  The  Scripture  often  repeats  the  noun,  although  God  is  represented  as  speaking. 


ZACHARIAH    XI.  783 


CHAPTER   XL 

THE    DESTllUCTIOX    OF    JERUSALEM    AND    THE    TEMPLE.       GOD's    DEALINGS    WITH    THE 
JEWS,    AND    THEIR    REPROBATION. 

1.  Open  thy  gates,  0  Libanus  ;^  and  let  fire  devour  thy  cedars. 

2.  Howl,  thou  fir-tree,  for  the  cedar  is  fallen,  for  the  mighty  are 
laid  waste :  howl,  ye  oaks  of  Basan,  because  the  fenced  forest^  is  cut 
down: 

3.  The  voice  of  the  howling  of  the  shepherds,  because  their  glory 
is  laid  waste  :  the  voice  of  the  roaring  of  the  lions,  because  the  pride 
of  the  Jordan  is  spoiled. 

4.  Thus  saith  the  Lord  my  God :  Feed  the  flock  of  the  slaughter.^ 

5.  Which  they  that  possessed  slew,  and  repented  not  ;^  and  they 
sold  them,  saying :  Blessed  be  the  Lord,  we  are  become  rich :  and 
their  shepherds  spared  them  not. 

6.  And  I  will  no  more  spare  the  inhabitants  of  the  land,  saith  the 
Lord :  behold  I  will  deliver  the  men,  every  one  into  his  neighbor's 
hand,^  and  into  the  hand  of  his  king :  and  they  shall  destroy  the  land ; 
and  I  will  not  deliver  it  out  of  their  hand. 

7.  And  I  will  feed  the  flock  of  slaughter  for  this,*'  0  ye  poor  of  the 
flock :  and  I  took  unto  me  two  rods,^  one  I  called  Beauty,  and  the 
other  I  called  a  Cord  :^  and  I  fed  the  flock. 

8.  And  I  cut  ofi"  three  shepherds  in  one  month  f  and  my  soul  was 
straitened^^  in  their  regard :  for  their  soul  also  varied"  in  my  regard. 

9.  And  I  said :  I  will  not  feed  you :  that  which  dieth,  let  it  die : 

*  R.  understands  Libanus  of  the  land  of  Judea,  of  which  it  was  the  northern  extremity.  The  passes 
of  the  mountains  may  be  called  gates.  The  fire  devouring  the  cedars  may  be  taken  for  any  desolation  of 
the  country.  The  leading  men  may  be  considered  under  the  images  of  cedars,  oaks,  shepherds,  and 
lions.  St.  Jerome  explains  it  of  the  temple  built,  in  a  groat  measure,  of  cedar,  which  was  destroyed  by 
Titus  and  Vespasian. 

^  P.  "The  forest  of  the  Tintage"    L.  "  The  impervious  forest." 

'  Allusion  is  made  to  the  custom  of  feeding  cattle  which  are  intended  for  sale,  and  are  to  be  slaugh- 
tered.   The  people  appeared  to  be  destined  by  their  rulers  for  slaughter. 

*  P.  "Hold  themselves  not  guilty."  Those  who  purchase  cattle,  kill  them  for  use,  without  feeling 
remorse. 

*  In  civil  war.  "  Let  us  read  Josephus,  and  the  seven  books  of  the  Jewish  captivity,  and  we  shall  see 
from  true  history  that  this  prophecy  has  been  fulfilled."  St.  Jerome. 

8  Ij).  "For  this."    II.  thinks  that  it  means  here  :  '-Truly." 

'  The  prophet,  acting  under  Divine  inspiration,  took  two  pastoral  staves. 

*  P.  "  Bands."    It  is  plural. 

'  The  prophet  speaks  as  having  done  that  which  God,  in  whose  name  he  speaks,  had  done,  namely, 
cut  off  three  rulers  in  a  short  space  of  time.  St.  Jerome,  after  the  Jews,  explains  this  of  Moses,  Aaron, 
and  Maria  :  others  of  the  Maccabees. 

*°  I  was  displeased  with  them.  "  P.  "  Abhorred  me" — rejected  the  Divine  worship, 


784  THE  PROPHECY  OF  ZACHARIAH. 

and  that  whicli  is  cut  off,  let  it  be  cut  off:  and  let  the  rest  devour 
every  one  the  flesh  of  another. ^^ 

10.  And  I  took  my  rod  that  was  called  Beauty :  and  I  cut  it  asun- 
der to  make  void  my  covenant,  which  I  had  made  with  all  peoples.*^ 

11.  And  it  was  made  void  in  that  day  :  and  so  the  poor  of  the  flock 
that  keep  for  me,^^  understood  that  it  is  the  word  of  the  Lord.^^ 

12.  And  I  said  to  them :  If  it  be  good  in  your  eyes,  bring  hither 
my  wages  :^^  and  if  not,  forbear.^''  And  they  weighed  for  my  wages 
thirty  pieces  of  silver.'^ 

13.  And  the  Lord  said  to  me  :  Cast  it  to  the  statuary,^^  a  hand- 
some price,^  that  I  was.  priced  at  by  them,  and  I  took  the  thirty 
pieces  of  silver :  and  I  cast  them  into  the  house  of  the  Lord  to  the 
statuary. 

14.  And  I  cut  off  my  second  rod  that  was  called  a  cord,  that  I 
might  break  the  brotherhood  between  Juda  and  Israel.^^ 

15.  And  the  Lord  said  to  me :  Take  to  thee  yet  the  instruments 
of  a  foolish  shepherd.^^ 

16.  For  behold,  I  will  raise  up  a  shepherd  in  the  land,  who  shall 
not  visit  what  is  forsaken,  nor  seek  what  is  scattered,  nor  heal  what 
is  broken,  nor  nourish  that  which  standeth :  and  he  shall  eat  the  flesh 
of  the  fat  ones,  and  break  their  hoofs. 

17.  0  shepherd  and  idol,^  that  forsaketh  the  flock  :  the  sword  upon 
his  arm,  and  upon  his  right  eye  :^^  his  arm  shall  quite  wither  away ; 
and  his  right  eye  shall  be  utterly  darkened. 


"  The  text  is  in  the  feminine  gender,  agreeing  with  sheep.  He  professes  indiflference  to  what  may  be- 
fall them,  and  leaves  them  to  destroy  one  another. 

"  This  covenant  was  for  the  protection  of  the  Israelites.  It  was  set  aside  in  consequence  of  their  pre- 
varications. 

"  That  ob.'erve  me— wait  on  me.  "  Ilia  decree. 

"  The  prophet  demands  a  testimonial  of  his  services.  *''  P. 

"  This  small  offering  had  plainly  a  mysterious  bearing.  Matt.  27  :  9. 

"  "y^V.    The  Rabbins  think  that  it  is  put  for  "liflK :  «  Treasurer." 

**  This  is  said  ironically. 

"  This  refers  to  the  former  great  division  of  the  nation  into  two  kingdoms. 

^  St.  Jerome  insist.^  that  Antichrist  is  meant.  The  description  applies  to  any  neglectful  ruler,  espe- 
cially to  unwortliy  pastors. 

*"  Lit.  "Shepherd  of  vanity."    1».  "  Idle."    L.  "Worthless." 

''  The  Bword  or  slaughtering  knife  is  on  the  arm  of  the  false  shepherd.  It  is  also  said  to  be  on  his 
right  eye,  this  especially  being  directed  towards  the  sheep  that  arc  to  fall  by  the  slaughtering-knife. 


ZACHAKIAH    XII.  785 


CHAPTER   XII. 

GOD    SHALL    PKOTECT    HIS    CHURCH    AGAINST    HER    PERSECUTORS.       THE    MOURNING    OF 

JERUSALEM. 

1.  The  burden  of  the  word  of  the  Lord  upon  Israel.  Thus  saith 
the  Lord,  who  stretcheth  forth  the  heavens,  and  layeth  the  founda- 
tions of  the  earth,  and  formeth  the  spirit^  of  man  in  him  : 

2.  Behold,  I  will  make  Jerusalem  a  linteP  of  surfeiting  to  all  peo- 
ples round  about :  and  Juda  also  will  be  in  the  siege^  against  Jerusa- 
lem. 

'  3.  And  it  shall  come  to  pass  in  that  day  that  I  will  make  Jerusalem 
a  burdensome  stone'*  to  all  peoples :  all  that  shall  lift  it  up  shall  be 
rent  and  torn :  and  all  the  kingdoms  of  the  earth  will  be  gathered 
together  against  her. 

4.  In  that  day,  saith  the  Lord,  I  will  strike  every  horse  with  as- 
tonishment, and  his  rider  with  madness  :^  and  I  will  open  My  eyes 
upon  the  house  of  Juda,^  and  will  strike  every  horse  of  the  nations 
with  blindness. 

5.  And  the  governors  of  Juda  will  say  in  their  heart :  Let  the 
inhabitants  of  Jerusalem  be  strengthened  for  me^  in  the  Lord  of 
hosts,  their  God. 

6.  In  that  day  I  will  make  the  governors  of  Juda  like  a  furnace  of 
fire  amongst  wood,  and  as  a  firebrand  amongst  hay :  and  they  shall 
devour  all  the  peoples^  round  about,  to  the  right  hand  and  to  the 
left :  and  Jerusalem  shall  be  inhabited  again  in  her  own  place  in 
Jerusalem.^ 

7.  And  the  Lord  will  save  the  tabernacles^^  of  Juda,  as  in  the 
beginning  :"  that  the  house  of  David,  arid  the  glory  of  the  inhabitants 
of  Jerusalem,  may  not  boast  and  magnify  themselves  against  Juda. 

1  Soul. 

**  p.  "  A  cup."  The  terra  ordinarily  means  lintel,  but  cannot  be  so  understood  here.  It  means  a 
basin,  or  bowl.  Exod.  12  :  22 :  3  Kings  7  :  50 ;  4  Kings  12  :  U. 

^  Those  of  the  tribe  of  Juda  shall  be  engaged  against  their  chief  city.  This  aggravates  the  horrors  of 
the  siege,  since  the  children  rise  against  their  mother. 

*  Allusion  is  made  to  a  trial  of  strength  customary  among  the  ancients,  by  the  lifting  of  a  very  heavy 
stone. 

'  Every  war-horse  and  combatant. 

"  Being  unwillingly  engaged  in  the  attack,  they  are  excepted  from  the  punishments  wherewith  the 
heathen  assailants  are  threatened.    • 

■'  P.  "Shall  he  my  strength."  The  governors  shall  confide  in  them,  as  being  supported  by  Divine 
favor. 

*  The  enemies.  »  The  repetition  makes  it  more  emphatic. 
"  The  smaller  towns,  and  scattered  dwellings.  "  P.  "  First"— before  the  city  itself. 

50 


786  THE  PROPHECY  OF  ZACHARIAH, 

8.  In  that  da;^  will  the  Lord  protect  the  inhabitants  of  Jerusalem, 
and  he  that  hath  offended^^  among  them  in  that  day  will  be  as  David; 
and  the  house  of  David  as  that  of  God,^^  as  an  angel  of  the  Lord  in 
their  sight. 

9.  And  it  shall  come  to  pass  in  that  day,  that  I  will  seek  to  de- 
stroy^^  all  the  nations  that  come  against  Jerusalem. 

10.  And  I  will  pour  out  upon  the  house  of  David,  and  upon  the 
inhabitants  of  Jerusalem,  the  spirit  of  grace,  and  of  prayers  :^^  and 
they  will  look  upon  Me,'^  whom  they  have  pierced ;  and  they  will 
mourn  for  Him  as  one  mourneth  for  an  only  son :  and  they  will  grieve 
over  Him,  as  the  manner  is  to  grieve  for  the  death  of  the  first-born. 

11.  In  that  day  there  will  be  a  great  lamentation  in  Jerusalem, 
like  the  lamentation  of  Adadremmon^^  in  the  plain  of  Mageddon. 

12.  And  the  land  shall  mourn ;  families  and  families  apart ;  the 
families  of  the  house  of  David  apart,  and  their  women  apart ; 

13.  The  families  of  the  house  of  Nathan  apart,  and  their  women 
apart;  the  families  of  the  house  of  Levi  apart,  and  their  women 
apart ;  the  families  of  Semei  apart,  and  their  women  apart : 

14.  All  the  rest  of  the  families,  families  and  families  apart,  and 
their  women  apart.^^ 


CHAPTER   XIIL 

THE  FOUNTAIN  OF  CHRIST.   IDOLS  AND  FALSE  PROPHETS  SHALL  BE  EXTIRPATED. 
CHRIST  SHALL  SUFFER:  HIS  PEOPLE  SHALL  BE  TRIED  BY  FIRE. 

1.  In  that  day  there  shall  be  a  fountain  open  to  the  house  of  David, 
and  to  the  inhabitants  of  Jerusalem  :  for  the  washing  of  the  sinner,* 
and  of  the  unclean  woman. 

2.  And  it  shall  come  to  pass  in  that  day,  saith  the  Lord  of  hosts, 
that  I  will  destroy  the  names  of  idols  out  of  the  land ;  and  they  shall 


»  p.  "  That  is  feeble :"  ho  shall  be  strong  as  David. 

"  P.  «*  As  God  :"  the  princes  who  form  the  family  of  David  shall  be  as  God,  having  supernatural 
strength.    II.  is  applied  to  angels.    The  strength  to  be  communicated  is  to  assimilate  them  to  angels. 

"  God  seeks  nothing  in  vain.     lie  is  said,  however,  to  seek  that  which  His  acts  point  to  as  the  result. 

"  God  moved  them  to  seek  the  mercy  which  He  was  desirous  to  exercise  towards  Uiem. 

^'^  Many  MSS.  have  "Him."  John  10  :  37.    The  mention  of  piercing  and  of  mourning  points  to  a  mys- 
terious event  different  from  the  preceding  matter,   t^t.  Jerome  observes  that  St.  John  quoted  this  i 
from  the  Hebrew,  from  which  the  Sept.  differs. 

"  Where  Josiah  was  slain.  2  Par.  35  :  22. 

**  This  general  lamentation  marked  the  greatness  of  the  calamity. 

*  P.  "For  fin  ftnd  for  UDcleaDoeBS :"  for  its  expiation  and  pardon. 


ZACHARIAH    XIII.  787 

be  remembered  no  more  ;^  and  I  will  take  away  the  false  prophets, 
and  the  unclean  spirit  out  of  the  land. 

3.  And  it  shall  come  to  pass,  that  when  any  man  shall  prophesy 
any  more,  his  father  and  his  mother,  that  brought  him  into  the  world, 
will  say  to  him  :  Thou  shalt  not  live ;  because  thou  hast  spoken  a  lie 
in  the  name  of  the  Lord :  and  his  father,  and  his  mother,  his  parents 
will  thrust  him  through,^  when  he  shall  prophesy. 

4.  And  it  shall  come  to  pass  in  that  day  that  the  prophets  shall  be 
confounded,  every  one  by  his  own  vision,  when  he  shall  prophesy, 
neither  shall  they  be  clad  with  a  garment  of  sackcloth^  to  deceive : 

5.  But  he  will  say :  I  am  no  prophet ;  I  am  a  husbandman :  for 
Adam  is  my  example^  from  my  youth. 

6.  And  they  will  say  to  him :  What  are  these  wounds  in  the  midst 
of  thy  hands  ?^  And  he  will  say  :  With  these  I  was  wounded  in  the 
house  of  them  that  loved  me. 

7.  Awake,  0  sword,  against  My  shepherd,  and  against  the  man 
that  cleaveth  to  Me,  saith  the  Lord  of  hosts :  strike  the  shepherd, 
and  the  sheep  shall  be  scattered  'J  and  I  will  turn  My  hand  to  the 
little  ones.^ 

8.  And  there  shall  be  in  all  the  earth,  saith  the  Lord,  two  parts  in 
it  shall  be  scattered,  and  shall  perish :  but  the  third  shall  be  left 
therein. 

9.  And  I  will  bring  the  third  part^  through  the  fire,  and  will  refine 
them  as  silver  is  refined :  and  I  will  try  them  as  gold  is  tried.  They 
will  call  on  My  name,  and  I  will  hear  them.  I  will  say :  Thou  art 
My  people  :  and  they  will  say :   The  Lord  is  my  God.^^ 


'  The  general  extirpation  of  idolatry  is  clearly  predicted.  Ezek.  30  :  13. 

^  Believing  him  to  be  a  false  prophet.  The  general  horror  of  idolatry  is  expressed  by  the  readiness  of 
parents  to  punish  their  own  son  for  countenancing  it  by  false  predictions. 

*  This  was  the  garb  of  prophets,  they  being  men  of  austere  and  penitential  lives. 

*  P.  "Man  taught  me  to  keep  cattle."  St.  Jerome  refers  to  the  Divine  decree  against  Adam,  condetnn- 
ing  him  to  eat  his  bread  in  the  sweat  of  his  brow.  The  text  means  that  the  habits  of  the  individual 
spoken  of  have  been  tho.«e  of  a  husbandman,  or  shepherd,  from  early  life. 

^  The  occasion  of  his  wounds  is  not  stateil,  although  he  received  them  in  the  house  of  his  friends. 
They  were  probably  inflicted  by  his  parents  to  punifh  him  for  uttering  false  prophecies.  Supra  v.  3. 
From  the  application  made  by  our  Lord  Himself  of  the  words  which  immediately  follow,  we  are  autho- 
rized to  regard  in  the  person  here  described  the  Great  Victim  of  the  sins  of  men,  whose  bands  and  feet 
were  pierced  by  the  agency  of  His  kinsmen  according  to  the  flesh. 

■"  God  directs  the  sword  against  the  ruler  chosen  by  Himself,  and  cleaving  fondly  to  Him.  These  pre- 
dictions were  strikingly  fulfilled  in  Christ.  Matt.  26  :  31 ;  Mark  14  :  27. 

'  From  the  rulers  God  turns  to  the  people  at  large,  to  punish  them. 

0  His  providence  directs  the  course  of  events  to  their  salvation.  '"  Apoc,  21  .  3. 


788  THE  PROPHECY  OF  ZACHARIAH. 


CHAPTER  XIV. 

AFTER  THE  PERSECUTIONS  OF  THE  CHURCH  SHALL  FOLLOW  GREAT  PROSPERITY.  PER- 
SECUTORS SHALL  BE  PUNISHED  :  SO  SHALL  ALL  THAT  WILL  NOT  SERYE  GOD  IN 
HIS  CHURCH. 

1.  Behold,  the  days^  of  the  Lord  shall  come :  and  thy  spoil  shall 
be  divided  in  the  midst  of  thee. 

2.  And  P  will  gather  all  nations  to  Jerusalem  to  battle :  and  the 
city  shall  be  taken,^  and  the  houses  shall  be  rifled,  and  the  women 
shall  be  defiled :  and  half  of  the  city  shall  go  forth  into  captivity : 
and  the  rest  of  the  people  shall  not  be  taken  away  out  of  the  city.* 

3.  Then  the  Lord  will  go  forth,  and  shall  fight  against  those  na- 
tions, as  when  He  fought  in  the  day  of  battle.^ 

4.  And  His  feet  shall  stand  in  that  day  upon  the  mount  of  Olives, 
which  is  over  against  Jerusalem  toward  the  east :  and  the  mount  of 
Olives  shall  be  divided  in  the  midst  thereof  to  the  east,  and  to  the 
west,  with  a  very  great  opening :  and  half  of  the  mountain  shall  be 
separated  to  the  north,  and  half  thereof  to  the  south.^ 

5.  And  ye  shall  flee  to  the  valley  of  those  mountains,  for  the  valley 
of  the  mountains  shall  be  joined  even  to  the  next  -J  and  ye  shall  flee^ 
as  ye  fled  from  the  earthquake  in  the  days  of  Oziah,  king  of  Juda : 
and  the  Lord  my  God  shall  come,  and  all  the  saints  with  Him.^ 

6.  And  it  shall  come  to  pass  in  that  day  that  there  shall  be  no 
light,  but  cold  and  frost. ^"^ 

7.  And  there  shall  be  one  day,  which  is  known  to  the  Lord,  not 
day  nor  night :  and  in  the  time  of  the  evening  there  shall  be  light." 

^  H.  P.  "  Day."  °  The  prophet  speaks  in  the  same  of  God. 

'  St.  Jerome  obpcrves :  "  IIow  great  shall  be  her  distress,  'since  her  spoils  shall  be  distributed  in  her 
midst?  It  often  happens  that  what  has  been  taken  by  a  sudden  onset  in  a  city,  is  distributed  elsewhere 
in  the  country,  or  desert,  lest  the  enemy  should  happen  to  surpri.se  them  :  but  here  such  is  the  pressure 
of  calnmity,  that  the  plunder  is  divided  in  the  midst  of  the  city,  in  entire  security." 

*  The  taking  and  plundering  of  the  city,  and  the  carrying  away  of  half  of  the  citizens,  will  satisfy  the 
conquerors,  who  at  length  will  desist  from  further  inflictions. 

*  At  the  Red  ^ea. 

'  An  earthquake  producing  the  rupture  of  the  mountain  is  described.  We  are  unable  to  refer  to  any 
historical  fulfilment  of  this  prediction. 

■■  Azul:  it  is  considered  a  proper  name  by  Aquila  and  Theodotion,  and  by  the  moderns  generally*  St. 
Jerome  follows  Symmachus  in  giving  it  as  an  appellative  noun. 

*  Amos  1  :  1. 

"  II.  P.  '■  With  Thee."  Many  MSS.  support  V.  The  coming  of  Christ  with  His  angels  is  described  in 
similar  terms.  Matt.  16  :  27. 

10  p  i.fjje  night  shall  not  be  clear,  nor  dark."  Fept.  and  Syr.  support  St.  Jerome,  whose  interpretar 
tion  R.  approves. 

"  "There  shall  be  one  perpetual  day,  without  the  succession  of  light  and  darkness,  day  and  night" 
St.  Jerome. 


ZACHARIAH    XIV.  789 

8.  And  it  shall  come  to  pass  in  that  day  that  living  waters^^  shall 
go  out  from  Jerusalem :  half  of  them  to  the  east  sea,  and  half  of  them 
to  the  last  sea :  they  shall  be  in  summer  and  in  winter. 

9.  And  the  Lord  shall  be  king  over  all  the  earth  :  in  that  day  there 
shall  be  one  Lord,  and  His  name  shall  be  one.^^ 

10.  And  all  the  land  shall  return  even  to  the  desert,  from  the  hill 
of  E-emmon  to  the  south  of  Jerusalem  :  and  she  shall  be  exalted,  and 
shall  dwell  in  her  own  place,  from  the  gate  of  Benjamin  even  to  the 
place  of  the  former  gate,  and  even  to  the  gate  of  the  corners ;  and 
from  the  tower  of  Hananeel  even  to  the  king's  wine-presses.^^ 

11.  And  men  shall  dwell  in  it;  and  there  shall  be  no  more  an 
anathema  :^^  but  Jerusalem  shall  sit  secure. 

12.  And  this  shall  be  the  plague,  wherewith  the  Lord  will  strike 
all  nations  that  have  fought  against  Jerusalem :  the  flesh  of  every  one 
shall  consume  away  while  they  stand  upon  their  feet ;  and  their  eyes 
shall  consume  away  in  their  holes ;  and  their  tongue  shall  consume 
away  in  their  mouth. ^'' 

13.  In  that  day  there  shall  be  a  great  tumult  from  the  Lord  among 
them :  and  a  man  will  take  the  hand  of  his  neighbor ;  and  his  hand 
shall  be  clasped  upon  his  neighbor's  hand.^'' 

14.  And  even  Juda  will  fight  against  Jerusalem :  and  the  riches  of 
all  nations  round  about  shall  be  gathered  together,  gold,  and  silver, 
and  garments  in  great  abundance. 

15.  And  the  destruction  of  the  horse,  and  of  the  mule,  and  of  the 
camel,  and  of  the  ass,  and  of  all  the  beasts  that  shall  be  in  those 
tents,  shall  be  like  this  destruction. 

16.  And  all  they  that  shall  be  left  of  all  nations  that  came  against 
Jerusalem,  ^^  will  go  up  from  year  to  year,  to  adore  the  King,  the  Lord 
of  hosts,  and  to  keep  the  feast  of  tabernacles. 

17.  And  it  shall  come  to  pass  that  he  that  shall  not  go  up  of  the 
families  of  the  land  to  Jerusalem,  to  adore  the  King,  the  Lord  of 
hosts,  there  shall  be  no  rain  upon  them.^^ 


'^  Perennial  waters  are  represented  as  flowing  in  various  directions,  the  image  of  spiritual  blessings. 

*^  This  is  a  manifest  prediction  of  the  one  universal  kingdom  of  Christ. 

"  Ample  limits  are  assigned  to  the  city.  i*  P.  "  Utter  destruction." 

*"'  St.  Jerome  remarks  that  these  scourges  did  not  fall  on  the  Romans,  or  others  who  assailed  Jerusa- 
lem, whilst  it  is  notorious  that  the  enemies  of  the  Church  have  been  thus  punished.  "  We  shall  say- 
boldly,  that  all  persecutors  who  have  afliicted  the  Church  of  God,  have  suffered  even  in  the  present  life 
the  punishment  of  their  cruel  acts,  to  say  nothing  of  the  torments  of  futurity.  Read  the  history  of  the 
Church,  what  Valerian,  Decius,  Diocletian,  Maximian,  Maximin,  the  most  cruel  cf  all,  and  recently  Ju- 
lian suffered,  and  facts  will  demonstrate  that  the  prophecy  has  been  literally  accomplished." 

"  Seeking  support  and  friendship. 

"  The  conversion  of  the  enemies  of  God's  people  to  His  worship  is  plainly  foretold. 

"  God  will  withhold  this  blessing. 


790  THE  PROPHECY  OF  ZACHARIAH.  i 

18.  And  if  the  family  of  Egypt  go  not  up,  nor  come,  neither  shall 
it  be  upon  them ;  but  there  shall  be  destruction,  wherewith  the  Lord 
will  strike  all  nations  that  will  not  go  up  to  keep  the  feast  of  taber- 
nacles. 

19.  This  shall  be  the  sin^^  of  Egypt,  and  this  the  sin  of  all  nations, 
that  will  not  go  up  to  keep  the  feast  of  tabernacles. 

20.  In  that  day  that  which  is  upon  the  bridle^^  of  the  horse  shall 
be  holy  to  the  Lord :  and  the  caldrons  in  the  house  of  the  Lord  shall 
be  as  the  phials  before  the  altar. 

21.  And  every  caldron  in  Jerusalem  and  Juda  shall  be  sanctified 
to  the  Lord  of  hosts :  and  all  that  sacrifice  shall  come,  and  take  of 
them,  and  shall  seeth  in  them :  and  the  merchant^^  shall  be  no  more 
in  the  house  of  the  Lord  of  hosts  in  that  day. 


*'  Sin  is  put  here  lor  its  punishment.  -*  Trappings.    P.  '•Bell?.'' 

^  Seekifti;  to  traffic  in  t!ie  lioly  place.  , 


THE 


PROPHECY  OF  MALACHI 


INTRODUCTION. 

The  last  in  the  order  of  the  prophets  is  Malachi,  whose  name  signi- 
fies Messenger  of  God,  the  vowel  at  the  end  being  an  abbreviation 
for  the  Divine  name.  Some  take  it  to  be  the  name  of  his  office ;  but, 
as  no  other  instance  occurs  of  a  sacred  writer  who  receives  an  official 
designation  without  his  proper  name,  it  seems  more  probable  that  it 
is  a  proper  name,  although  with  a  sacred  signification.  The  Divine 
Messenger  of  whom  this  book  specially  makes  mention,  is  so  styled, 
ch.  3  :  1 ;  and  the  priest,  as  interpreter  of  the  law,  receives  the  same 
appellation,  ch.  2  :  7.  Many  take  him  to  be  Esdras.  This  book 
was  composed  after  the  erection  of  the  second  temple,  whilst  the 
people  still  had  a  prince,  or  chief,  ch.  1  :  8,  the  last  of  whom  was 
Nehemiah;  on  which  account  it  is  assigned  to  a  time  subsequent  to 
his  second  return  from  Persia  to  Canaan,  namely,  after  the  thirty- 
second  year  of  Artaxerxes  Longimanus,  when  Eliasib,  or  his  son 
Jojada,  was  high  priest.  The  correspondence  of  the  circumstances 
as  detailed  in  the  historical  books  of  Esdras  and  Nehemiah,  with  the 
statements  of  Malachi,  serves  to  prove  that  the  events  belong  to  the 
same  period. 

The  style  is  pure  and  elegant,  but  concise  and  impressive.  The 
reproaches  are  severe,  and  the  predictions  full  of  interest  and  im- 
portance, as  immediately  preparing  the  way  for  the  mysteries  of  the 
Christian  dispensation. 


792  THE    PROPHECY    OF    MALACHI. 


CHAPTER   I. 

GOD  REPROACHES  THE  JEWS  WITH  THEIR  INGRATITUDE;  AND  THE  PRIESTS  FOR  NOT 
OFFERING  PURE  SACRIFICES.  HE  WILL  ACCEPT  OF  THE  SACRIFICE  THAT  SHALL  BE 
OFFERED    IN   EVERT   PLACE   AMONG   THE    GENTILES. 

1.  The  burden  of  the  word  of  the  Lord  to  Israel  by  Malachi. 

2.  I  love  you,^  saith  the  Lord :  and  ye  say :  Wherein  dost  Thou 
love  us  ?  Was  not  Esau  brother  to  Jacob,  saith  the  Lord,  and  I  loved 
Jacob  : 

3.  But  hated^  Esau  ?  and  I  have  made  his  mountains  a  wilderness, 
and  given  his  inheritance  to  the  dragons  of  the  desert.^ 

4.  But  if  Edom  shall  say :  We  are  destroyed  ;'*  but  we  will  return 
and  build  up  what  hath  been  destroyed  :  thus  saith  the  Lord  of  hosts : 
They  shall  build  up,  and  I  'will  throw  down :  and  they  shall  be  called 
the  borders  of  wickedness,  and  the  people  with  whom  the  Lord  is 
angry  forever.* 

5.  And  your  eyes  shall  see :®  and  ye  shall  say  :  The  Lord  be  magni- 
fied upon''  the  border  of  Israel. 

6.  A  son  honoreth  his  father,  and  a  servant  his  master :  if  then  I 
be  a  father,  where  is  My  honor  ?  and  if  I  be  a  master,  where  is  My 
fear,  saith  the  Lord  of  hosts  ?  To  you,  0  priests,  that  despise  My 
name,  and  say :  Wherein  have  we  despised  Thy  name  ? 

7.  Ye  offer  polluted  bread^  upon  My  altar :  and  ye  say :  Wherein 
have  we  polluted  Thee  ?  In  that  ye  say :  The  table  of  the  Lord  is 
contemptible.^ 


*  This  is  a  declaration  of  special  love  towards  Juda.  The  alBictions  which  had  fallen  on  the  people 
might  lead  them  to  think  that  they  were  utterly  forsaken  :  on  which  account  God  assures  theni  that  He 
cherishes  them  with  predilection. 

"  Kom.  9  :  13.  Hatred  is  here  a  comparative  term  denoting  less  love.  See  Gen.  29  :  31 ;  Dent.  21  :  16 ; 
Prov.  14  :  20.    Although  they  were  uterine  brothers,  God  loved  the  one  rather  than  the  other. 

*  The  mountainous  and  sterile  nature  of  Idumea,  compared  with  the  fertile  heritage  of  Jacob,  was  an 
evidence  of  less  favor.     "  The  Apostle  Paul  fully  discusses  this  fact  in  a  mystical  style."   St.  Jerome. 

*  P.  "  We  are  impoverished."  R.  approves  of  the  version  of  St.  Jerome,  and  shows  that  the  verb  bears 
that  meaning.  Jer.  5  :  17. 

*  The  efforts  of  the  Idumeans  to  restore  their  government  shall  prove  ansncceBSfuI.  Their  desolation 
shall  be  permanent. 

**  The  Israelites  shall  perceive  that  God  treats  the  Idumeans  with  greater  severity  than  themselves. 
"  By  considering  the  calamities  which  your  brother  suffers,  you  will  perceive  the  greatness  of  the  Divine 
benefits  in  your  regard."  St.  Jerome. 

'  Keyond.    They  pray  that  God  may  be  honored  among  the  people  of  Israel,  and  all  others. 

*  This  term  includeo  flesh,  or  any  other  offering.  It  is  called  polluted,  because  not  conformable  to  the 
requisitions  of  the  law. 

*  They  treated  it  as  such,  by  presenting  unworthy  offerings.  They  accepted  whatever  the  people  pre- 
sented without  regard  to  the  legal  prescriptions. 


MALACHI    I.  -  793 

8.  If  ye  oiFer  the  blind^*'  for  sacrifice,  is  it  not  evil  ?  and  if  ye  oifer 
the  lame  and  the  sick,  is  it  not  evil  ?  offer  it  to  thy  prince,^^  if  he  will 
be  pleased  with  it,  or  if  he  will  regard  thee,^^  saith  the  Lord  of  hosts. 

9.  And  now  beseech  ye^^  God,  that  He  may  have  mercy  on  you 
(for  by  your  hand  hath  this  been  done)  if  by  any  means  He  will  re- 
ceive you,^^  saith  the  Lord  of  hosts. 

10.  Who  is  there  among  you,  that  will  shut  the  doors,^^  and  will 
kindle^®  the  fire  on  My  altar  for  nought  ?^^  I  have  no  pleasure  in  you, 
saith  the  Lord  of  hosts :  and  I  will  not  receive  a  gift  of  your  hand. 

11.  For  from  the  rising  of  the  sun  even  to  its  going  down,^^  My 
name  is  great  among  the  Gentiles :  and  in  every  place  there  is  sacri- 
fice,^^ and  there  is  ofiered  to  My  name  a  clean  oblation  :^^  for  My  name 
is  great  among  the  Gentiles,  saith  the  Lord  of  hosts. 

12.  And  ye  have  profaned  it  in  that  ye  say  :  The  table  of  the  Lord 
is  defiled :  and  that  which  is  laid  thereupon,  is  contemptible  with  the 
fire  that  devoureth  it. 

13.  And  ye  have  said  :  Behold,  what  a  weariness  !^^  and  ye  puffed 
it  away,^^  saith  the  Lord  of  hosts,  and  ye  brought  in  of  rapine^^  the 
lame,  and  the  sick,  and  brought  in  an  offering :  shall  I  accept  it  at 
your  hands  ?  saith  the  Lord. 

14.  Cursed  is  the  deceitful  man,  that  hath  in  his  flock  a  male,  and 
making  a  vow  ofiiereth  in  sacrifice  that  which  is  feeble^^  to  the  Lord  ; 
for  I  am  a  great  King,  saith  the  Lord  of  hosts :  and  My  name  is 
feared^  among  the  Gentiles. 


^°  Blind,  lame,  and  sick  animals  were  unfit  for  sacrifice. 

*^  The  chief  of  the  state  would  not  receive  such  as  tribute. 

^3  Lit.  "Thy  face."  "  "  The  face  of."  *'  "Your  faces." 

*'  This  indicates  a  wish  that  the  doors  of  the  temple  were  shut,  and  all  sacrifices  interrupted. 

^  P.  "  Neither  do  ye  kindle."  "  D^H-    IQ  vain,  without  effect. 

"  From  east  to  west— from  one  extremity  of  the  earth  to  the  other.    Ps.  112  :  3. 

*'  P.  "Incense  shall  be  offered."  L.  "Incense  is  burnt."  V.  frequently  translates  it  by  sacrifice,  of 
which  it  was  an  accompaniment. 

20  nn  jrD-  "  An  offering."  It  is  used  Gen.  4  :  4,  5,  for  the  offering  of  Cain  and  Abel,  which  was  by  way 
of  sacrifice.  In  Leviticus,  ch.  2,  it  is  specially  applied  to  the  offering  of  flour,  with  oil  and  incense.  Infra 
V.  13,  it  is  used  of  animal  victims.  St.  Justin,  in  his  dialogue  with  Tryphon  the  Jew,  reasoned  on  this 
passage  in  favor  of  the  Christian  mystery  :  "  Malachi  even  then  speaking  of  the  sacrifices  of  us  Gentiles, 
which  are  offered  everywhere,  namely,  the  Eucharistic  bread  and  cup,  foretold  that  we  indeed  would 
glorify  His  name,  but  you  profane  it." 

2*  The  priests  complain  of  the  trouble  of  offering  sacrifice. 

^^  The  exercise  of  the  priestly  ofBce.  P.  "  Ye  have  snuffed  at  it."  L.  "  Ye  have  left  it  to  famish" — the 
intended  victim  is  understood. 

^^  L.  "  What  was  robbed."    It  has  no  reference  to  animals  "  torn"  in  pieces  by  beasts  of  prey. 

^  The  offering  of  a  female  victim,  when  a  male  is  at  hand,  is  declared  accursed,  as  manifesting  a  want 
of  generosity  towards  God.  °'  L. 


'94  THE  PROPHECY  OF  MALACHI. 


CHAPTER   11. 

THE    PRIESTS  ARE  SHARPLY   REPROVED  FOR  NEGLECTIKG   THEIR   COVENANT.     THE  EVIL 
OF  MARRYING  WITH    IDOLATERS  ;    AND    TOO    EASY    PUTTING    AWAY  THEIR  WIVES, 

1.  And  now,  0  ye  priests,  this  commandment  is  to  you. 

2.  If  ye  will  not  hear,^  and  if  ye  will  not  lay  it  to  heart,  to  give 
glory  to  My  name,  saith  the  Lord  of  hosts :  I  will  send  poverty^  upon 
you,  and  will  curse  your  blessings  :^  yea  I  will  curse  them :  because 
ye  have  not  laid  it  to  heart. 

3.  Behold,  I  will  cast  the  shoulder^  to  you,  and  I  will  scatter  upon 
your  face  the  dung  of  your  solemnities  ;^  and  it  shall  take  you  away 
with  it.^ 

4.  And  ye  shall  know  that  I  sent  you  this  commandment,  that  My 
covenant  might  be  with  Levi,'^  saith  the  Lord  of  hosts. 

5.  My  covenant  was  with  him  of  life  and  peace :  and  I  gave  him 
fear :  and  he  feared  Me,  and  of  My  name  he  had  dread.^ 

6.  The  law  of  truth  was  in  his  mouth,  and  iniquity  was  not  found 
in  his  lips :  he  walked  with  Me  in  peace  and  in  equity,  and  turned 
many  away  from  iniquity. 

7.  For  the  lips  of  the  priest  keep  knowledge ;  and  they  seek  the 
law  at  his  mouth  :  because  he  is  the  messenger^  of  the  Lord  of  hosts. 

8.  But  ye  have  departed  out  of  the  way,  and  have  caused  many  to 
stumble  at  the  law :  ye  have  made  void  the  covenant  of  Levi,^^  saith 
the  Lord  of  hosts. 

9.  Therefore  have  I  also  made  you  contemptible,  and  base  before 

»  Lev.  26  :  14;  Deut.  28  :  15.  ^  V.  **  A  curse."  R.  V. 

'  Send  calamities  instead  of  the  blefsinps  which  they  then  enjoyed. 

*  V.  "  I  will  corrupt  your  seed"— the  seed  of  your  fields,  f^ept.  read  ^'T^T  instead  of  y^].  Qrotiua 
assents,  and  maintains  that  the  arm  of  the  victims  which  was  reseryed  to  the  priests  is  meant.  God  casts 
it  to  them  with  indignation.  St.  Jerome  says :  "  I  will  cast  in  your  face  the  things  which  you  deem  holy 
in  the  law,  and  the  parts  of  the  victims  which  are  assigned  to  you  by  God  for  the  reward  of  your 
virtues." 

*  The  viscera  of  the  victims.  "  All  these  things  He  declares  that  He  will  cast  in  their  face,  so  that 
those  who  offer  shall  be  like  their  ofTerings."  St.  .Jerome. 

°  This  obscure  phrase  marks  the  ignominy  that  will  result  from  their  wicked  course. 
■■  The  priestly  tribe. 

*  V.  "I  gave  them  to  him  for  the  fear  wherewith  he  feared  me."  Two  MSS.  omit  the  affix,  which  in 
rendered  "them." 

»  V.  '•  Angelus."  Each  priest  is  a  messenger  of  God.  in  virtue  of  his  sacred  office.  "The  priest  of  God 
is  most  justly  styled  His  angel,  that  is  His  messenger,  for  he  is  a  mediator  of  God  and  men,  and  ho  an- 
nounces the  Divine  will  to  the  people:  wherefore  the  Rational  was  on  the  priest's  breast,  having  inscribed 
on  it  DoctniNE  and  Truth,  that  we  may  understand  that  a  priest  must  be  learned,  and  must  be  the 
herald  of  the  truth  of  the  Lord."  St.  Jerome. 

*o  Of  the  priesthood. 


MALACHI    II.  795 

all  peoples,  as  ye  have  not  kept  My  ways,  and  have  accepted  persons 
in  the  law. 

10.  Have  we  not  all  one  father  ?^^  hath  not  one  God  created  us  V^ 
why  then  doth  every  one  of  us  despise  his  brother,  violating  the  cove- 
nant of  our  fathers? 

11.  Juda  hath  transgressed ;  and  an  abomination  hath  been  com- 
mitted in  Israel,  and  in  Jerusalem :  for  Juda  hath  profaned  the  holi- 
ness of  the  Lord,  which  He  loved,  and  hath  married  the  daughter  of  a 
strange  god.^^ 

12.  The  Lord  will  cut  off  the  man  that  hath  done  this,  both  the 
master  and  the  scholar,^^  out  of  the  tabernacles  of  Jacob,  and  him  that 
offereth  an  offering^^  to  the  Lord  of  hosts. 

13.  And  this  again  have  ye  done  :  ye  have  covered  the  altar  of  the 
Lord  with  tears  ;^^  with  weeping  and  bellowing,  so  that  I  have  no  more 
a  regard  to  sacrifice :  neither  do  I  accept  any  atonement  at  your 
hand. 

14.  And  ye  have  said  :  For  what  cause  ?  Because  the  Lord  hath 
been  witness  between  thee,  and  the  wife  of  thy  youth,  whom  thou  hast 
despised  :^^  yet  she  was  thy  partner,  and  the  wife  of  thy  covenant.^^ 

15.  Did  not  one  make  her,  and  it  is  the  residue  of  his  spirit  ?^^ 
And  what  doth  one  seek,  but  the  seed  of  God  ?  Keep  then  your 
spirit,^  and  despise  not  the  wife  of  thy  youth.^^ 

16.  When  thou  shalt  hate  her,  put  her  away,^^  saith  the  Lord  the 

"  St.  Jerome  understands  this  of  Abraham.    See  Isaiah  51  :  2. 

12  Matt.  23  :  9;  Ephes.  14:  6.  "  A  heathen  woman.     See  1  Esdras  9  :  2. 

*•  L.  "Son  and  grandson."  Lit.  "The  watchman  and  the  answerer" — the  counter-guard:  those  who 
stood  sentry,  and  answered  the  watchword.  "  Whether  priest  or  layman,  they  shall  fall  under  the  same 
curse,  that  there  may  be  no  difference  in  the  punishment  of  those  whose  sins  are  alike."  St.  Jerome. 

**  The  man  who  made  an  offering  for  a  prevaricator,  perscTering  in  unlawful  union,  incurred  the  Di- 
vine indignation.    '•  The  only  remedy  left  them  is  not  to  do  au;ain  what  they  have  hitherto  done."    Mem, 

^^  They  gave  occasion  to  the  tears  of  their  injured  wives,  whom  they  wantonly  deserted.  '-The  Israelite 
women  forsaken  by  their  husbands,  seeing  heathen  women  taken  in  their  stead,  fled  for  assistance  to 
God,  day  and  night,  prostrate  in  tears  before  the  altar,  by  their  sighs  and  wailing  complaining  of  Divine 
Providence,  which  seemed  to  disregard  human  affairs,  and  left  the  wretched  without  relief."  Idem. 

"  P.  '•  Against  whom  thou  hast  dealt  treacherously."    The  verb  implies  falsehood  and  prevarication. 

"  The  marriage  contract. 

"  It  is  diflBcult  to  fix  the  meaning  of  the  Vulgate.  St.  Jerome  says:  "The  residue  of  hl.s  spirit,  whe- 
ther of  God,  as  some  think,  or  of  the  husband,  as  others  suspect,  inasmuch  as  one  soul  seems  in  some 
measure  to  be  in  two  bodies,  on  account  of  their  affection,  being  united  in  spirit  and  mind.  Since,  there- 
fore, One  made  both,  the  man  and  the  woman,  the  union  of  both  was  made  by  God,  that  children  might 
arise.  For  what  doth  God,  who  is  One,  seek  but  the  seed  of  God,  that  is,  children  born  of  the  race  of 
Israel  ?"  The  text  is  obscure.  P.  "  Did  not  lie  make  one  ?  Yet  had  he  residue  of  the  spirit.  And  where- 
fore one?  That  he  might  seek  a  godly  seed."  L.  '•  And  not  one  doth  so  who  hatli  a  remnant  of  a  (good) 
spirit :  for  what  desireth  such  a  one  ?  he  seeketh  (to  possess)  a  goodly  posterity." 

^''  "  Be  not  led  away  by  lust :  be  not  overcome  by  the  love  of  strange  women."  St.  Jerome. 

2'  "  Let  her  who  was  united  to  thee  a  virgin  in  marriage  continue  with  thee  even  to  old  age."  St. 
Jerome. 

2^  Deut.  24  :  1.  P.  "  lie  hateth  putting  away."  R.  prefers  the  other  meaning.  The  liberty  of  divorce 
given  in  the  law  was  accommodated  to  the  hardness  of  heart  of  the  Jews,  lest  they  should  kill  a  hated 
wife.    The  prophet,  notwithstanding,  urges  them  not  to  despise  their  wives,  or  put  them  away. 


796  THE    PROPHECY    OF    MALACHI. 

God  of  Israel :  but  iniquity  shall  cover  his  garment,^^  saith  the  Lord 
of  hosts :  keep  your  spirit,  and  despise  not.^^ 

17.  Ye  have  wearied  the  Lord  with  your  words :  and  ye  said : 
Wherein  have  we  wearied  Him  ?  In  that  ye  say :  Every  one  that 
doeth  evil,  is  good  in  the  sight  of  the  Lord,  and  such  please  Him :  or 
surely  where  is  the  God  of  judgment.^ 


CHAPTER   IIL 

CHRIST  SHALL  COME  TO  HIS  TEMPLE,  AND  PURIFY  THE  PRIESTHOOD.  THEY  THAT 
CONTINUE  IN  THEIR  EVIL  WAYS  SHALL  BE  PUNISHED  ;  BUT  TRUE  PENITENTS  SHALL 
RECEIVE   A   BLESSING. 

1.  Behold,  I  send  My^  messenger,^  and  he  shall  prepare  the  way 
before  My  face.^  And  presently  the  Lord^  whom  ye  seek,  and  the 
messenger  of  the  covenant,^  whom  ye  desire,  shall  come  to  His  temple. 
Behold,  He  cometh,  saith  the  Lord  of  hosts : 

2.  And  who  shall  be  .able  to  think  of  the  day  of  His  coming  ?^  and 
who  shall  stand  to  see  Him  V  for  He  is  like  a  refining  fire,  and  like 
the  fuller's  herb  :^ 

3.  And  He  shall  sit  refining  and  cleansing  the  silver :  and  He  shall 


*"  p.  "One  covereth  violence  with  his  garment."  L.  "Ilateth  him,  covereth  his  garment  with  vio- 
lence."   The  phrase  is  obscure.    It  may  have  reference  to  adultery,  or  bloodshed. 

•*  P.  *•  Deal  not  treacherously." 

»*  They  called  in  question  Divine  justice,  asserting  that  the  wicked  were  equally  acceptable  to  God  as 
the  good,  since  they  appeared  to  prosper  equally. 

*  The  pronoun  is  wanting  in  597,  K.    One  MS.  lias  the  plural. 

"  John  the  Baptist.    Matt.  11  :  10  ;  Mark  1:2;  Luke  1  :  17 :  7  :  27. 
"  P.  "  Before  Me." 

*  jnxn.  This  noun  with  the  article  is  generally  used  of  God.  Exod.  23  :  17;  34  :  23;  Isaiah  1 :  24; 
3:1;  10  :  16,  83;  29  :  4.  The  Messiah  is  hero  plainly  meant.  "  He  speaks  of  Himself  as  of  another,  ac- 
cording to  the  custom  of  the  Scriptures."  St.  Ji-romo. 

*  "  Messenger  of  the  covenant"  is  one  who  comes  from  God  to  proclaim  the  Divine  covenant  with  men, 
—the  conditions  which  these  must  fulfil  in  order  to  be  saved.  This  title  specially  suits  "  the  Lord"  Him- 
self, sent  by  Mis  Father  to  establish  this  covenant  in  Ills  own  Blood.  "It  is  beyond  doiibt,"  writes  St. 
Jerome,  "  that  this  Ruler  is  the  Savior,  who  is  the  Creator  of  all,  and  is  styled  the  Angel  of  the  Cove- 
nant." 

"  "  If  no  one  can  think  on  the  day  of  Ills  comiog,  so  great  is  Ilis  power  and  majesty,  who  can  bear  its 
display  ?"  St.  Jerome. 

^  "  Who  can  with  dim  eyes  view  in  Ills  brightness  Him  who  is  the  san  of  Justice,  and  In  whose  pinions 
is  health?"  JUein. 

•  P.  "Soap." 


MALACHI    III.  797 

purify  the  sons  of  Levi,®  and  shall  refine  them  as  gold,  and  as  silver  :^^ 
and  they  will  offer  sacrifices'^  to  the  Lord  in  justice. 

4.  And  the  sacrifice'^  of  Juda  and  of  Jerusalem  shall  please  the 
Lord,  as  in  the  days  of  old,  and  in  the  ancient  years. 

5.  And  I  will  come  to  you  in  judgment,'^  and  will  be  a  sudden 
witness'*  against  sorcerers,'^  and  adulterers,  and  false  swearers,  and 
them  that  defraud  the  hireling  in  his  wages,  the  widows,  and  the 
fatherless  ;  and  oppress  the  stranger,  and  fear  not  Me,  saith  the  Lord 
of  hosts. 

6.  For  I  am  the  Lord,  and  I  change  not :  and  ye  the  sons  of  Jacob 
are  not  consumed.'^ 

7.  For  from  the  days  of  your  fathers  ye  have  departed  from  My 
ordinances,  and  have  not  kept  them :  Return  to  Me,  and  I  will  return 
to  you,  saith  the  Lord  of  hosts.  And  ye  have  said :  Wherein  shall 
we  return  ? 

8.  Shall  a  man  afflict'^  God,  for  ye  afiiict  Me  ?  And  ye  have  said : 
Wherein  do  we  afflict  thee  ?     In  tithes  and  in  first-fruits. 

9.  And  ye  are  cursed  with  want  ;'^  and  ye  afflict  Me,  even  the  whole 
nation  of  you.^® 

10.  Bring  all  the  tithes  into  the  store-house,  that  there  may  be 
meat  in  My  house,  and  try  Me  in  this,  saith  the  Lord ;  if  I  open  not 
unto  you  the  flood-gates  of  heaven,  and  pour  you  out  a  blessing  even 
to  abundance.^ 

»  "In  the  sons  of  Levi  wc  are  to  understand  all  priests."  St.  Jerome. 

*°  The  process  of  refining  metals  affords  an  image  of  the  dealings  of  God  with  sinners,'  whom  He  puri- 
fies by  chastisements.  "  To  those  who  sin  grievously  He  is  as  a  refining  fire  :  to  those  who  commit 
slight  sins,  He  is  as  the  fuller's  herb."  Idem. 

"  Flour  offerings.    Supra  1  :  11. 

^2  "  When  they  shall  have  been  cleansed  and  refined,  then  they  shall  offer  to  the  Lord  just  sacrifices  ; 
and  their  sacrifice,  which  they  offer  for  Juda  and  Jerusalem,  that  is  for  those  who  praise  the  Lord,  and 
enjoy  His  peace,  shall  be  pleasing,  as  in  the  days  of  old,  and  in  the  ancient  years :  so  that,  as  in  the  be- 
ginning they  pleased  God,  they  become  pleasing  in  His  sight  after  their  sin  and  repentance,  when 
cleansed  from  all  defilement  of  sins."  St.  Jerome. 

"  H.  P.  "To  judgment:"  to  exercise  it. 

"  "  How  formidable  is  the  judgment  where  the  Judge  is  Himself  witness!"  St.  Jerome. 

**  Secret  superstitious  practices  will  be  brought  to  light  and  punished,  as  well  as  impure  intrigues, 
which  escaped  detection. 

^'^  The  unchanging  and  everlasting  existence  of  God  is  the  cause  why  He  spares  the  transgressors  of 
His  law,  whose  punishment  is  only  deferred.  Zach.  1:3. 

"  P.  "Rob."  Aquila,  Symmachus,  and  Theodotion  translate  it  in  like  manner.  V.  "Afiiget."  D. 
"  Fasten."  The  cognate  term  in  Chaldee  and  Syriac  means  "  to  pierce,"  which  St.  Jerome  understands 
of  the  fastening  of  our  Lord's  Body  to  the  cross.  He  leaves  to  the  judgment  of  the  readers  the  other  in- 
terpretation, referring  it  to  the  withholding  of  tithes,  which  was  deemed  a  robbing  of  God,  since  they 
were  to  be  paid  by  His  order,  and  for  His  worship. 

18  p  <4  ■^itjj  a  curse."  The  effect  is  put  by  St.  Jerome :  "If  at  any  time  famine  and  distress  and  gene- 
ral want  afflict  the  world,  we  must  know  that  it  proceeds  from  the  anger  of  God,  who  complains  that  He 
is  defrauded  in  the  person  of  the  poor,  and  is  deprived  of  His  portion,  when  they  do  not  receive  alms." 

"  Their  dereliction  of  duty  was  almost  general. 

2^  God  promises  rain  and  every  blessing  for  their  crops,  if  they  immediately  pay  the  tithes  and  make 
the  offerings.  • 


798  THE    PROPHECY    OF    MALACHI. 

11.  And  I  will  rebuke  for  your  sakes  the  devourer  ;^^  and  he  shall 
not  spoil  the  fruit  of  your  land :  neither  shall  the  vine  in  the  field 
be  barren,  saith  the  Lord  of  hosts. 

12.  And  all  nations  shall  call  you  blessed :  for  ye  shall  be  a  de- 
lightful land,  saith  the  Lord  of  hosts. 

13.  Your  words  have  been  unsufferable  to  Me,  saith  the  Lord. 
14.'  And  ye  say  :   What  have  we  spoken  against  Thee  ?     Ye  have 

said :  He  laboreth  in  vain  that  serveth  God  :^  and  what  profit  is  it 
tjiat  we  have  kept  His  ordinances,  and  that  we  have  walked  sorrowfu?^ 
before  the  Lord  of  hosts  ? 

15.  Wherefore  now  we  call  the  proud  people  happy ;  for  they  that 
work  wickedness  are  built  up ;  and  they  have  tempted  God,  and  are 
preserved. 

16.  Then  they  that  feared  the  Lord  spake  every  one  with  his 
neighbor :  and  the  Lord  gave  ear,  and  heard  it :  and  a  book  of  re- 
membrance was  written  before  Him  for  them  that  fear  the  Lord,  and 
think  on  His  name. 

17.  And  they  shall  be  my  special  possession,  saith  the  Lord  of 
hosts,  in  the  day  that  I  make  :^*  and  I  will  spare  them,  as  a  man 
spareth  his  son  that  serveth  him. 

18.  And  ye  shall  return,  and  shall  see  the  difference  between  the 
just  and  the  wicked ;  and  between  him  that  serveth  God,  and  him 
that  serveth  him  not.^ 


CHAPTER    lY. 

THE  JUDGMENT  OF  THE  WICKED,  AND  REWARD  OF  THE  JUST.   AN  EXHORTATION  TO 
OBSERVE  THE  LAW.   ELIAS  SHALL  COME  FOR  THE  CONVERSION  OF  THE  JEWS. 

1.  For  behold,  the  day  shall  come,^  kindled  as  a  furnace :  and  all 
the  proud,  and  all  that  do  wickedly  shall  be  stubble :  and  the  day 


»'  The  rebuke  of  Ood  is  His  restraint,  preventing  the  locust,  or  other  destructive  insect,  from  injuring 
the  crops. 

2-  Job  2  :  15.  M  Self-denying  and  penitent. 

"'  These  servants  of  God  arc  specially  cherished  by  Ilim,  as  His  own,  when  He  acts  as  supreme  Lord. 
P.  "  In  that  day  when  I  shall  make  up  My  jewels."  This  term  is  rendered  by  V.  ^^peculium"  and  con- 
nected with  the  foregoing.    L.  *'  On  that  day  which  I  create  as  a  special  treasure." 

2*  God  will  finally  manifest  the  difference  of  their  condition. 

'  This  may  be  understood  of  any  special  visitation  of  God,  whereby  lie  punishes  the  impious :  but  it  is 
particularly  applicable  to  the  final  judgment. 


MALA  CHI    IV.  799 

that  Cometh  shall  set  them  on  fire,^  saith  the  Lord  of  hosts,  it  shall 
not  leave  them  root,  nor  branch. 

2.  But  unto  you  that  fear  My  name,  the  Sun  of  justice^  shall  arise, 
and  health  in  his  wings  :^  and  ye  shall  go  forth,  and  shall  leap  like 
calves  of  the  herd.^ 

3.  And  ye  shall  tread  down  the  wicked,  when  they  shall  be  ashes 
under  the  sole  of  your  feet,^  in  the  day  that  I  do  this,,  saith  the  Lord 
of  hosts. 

4.  Remember  the  law  of  Moses  My  servant,  which  I  commanded 
him  in  Horeb  for  all  Israel,  the  precepts  and  judgments. 

5.  Behold,  I  will  send  you  EKas^  the  prophet,  before  the  coming 
of  the  great  and  dreadful  day  of  the  Lord. 

6.  And  he  shall  turn  the  heart  of  the  fathers  to  the  children,  and 
the  heart  of  the  children  to  their  fathers  :^  lest  I  come,  and  strike 
the  earth  with  anathema.^ 


'^  utter  destruction  is  expressed  by  various  figures.  ^  Christ  is  truly  such. 

*  Under  His  protection  Wie  blessings  of  salvation  are  enjoyed. 

*  Well  fed,  and  sportive.    The  joy  of  the  just  is  intimated  by  this  similitude  taken  from  rural  life. 

^  Complete  triumph  over  their  enemies  is  promised  them.  The  just  shall  be  exalted  in  the  day  of 
judgment,  and  sinners  cast  down. 

'  He  is  to  come  in  person  at  the  end  of  time,  as  has  been  constantly  believed  in  the  Church,  on  the 
authority  of  this  and  other  testimonies.  Although  Christ  our  Lord  pointed  to  John  the  Baptist  as  E  ias, 
in  spirit  and  in  power.  He,  nevertheless,  intimated  that  Elias  would  come,  and  put  all  things  in  order. 
Matt.  17  :  11 ;  Mark  9  :  11.  See  also  Apoc.  11:3. 

*  General  reconciliation  is  hereby  signified.    Luke,  1  :  17. 

*  Destruction  awaits  all  who  reject  Christ. 


THE     END. 


